Divers admonitions and exhortations.
He commandeth vnto them mutual loue, 2 hospitality, 3 compassion, 4 chastitie, 5 contentation, 7 imitation of the faith of their Catholike Prelates and Martyrs (not harkening to the doctrines of Heretikes, nor fearing the casting out of the Ievves synagogus) 17 and obedience to their present pastors. 18 And so vvith requesting their praiers, and praying for them, he endeth the Epistle.
1Let the charity of the brotherhood abide in you.Si conservi tra di voi la fraterna carità.LET the charitie of the fraternitie abide in you.Caritas fraternitatis maneat in vobis, 2And hospitality do not forget: for by this some, being not aware of it, have entertained angels.E non vi dimenticate dell'ospitalità, dappoiché per questa alcuni dieder, senza saperlo, ospizio agli Angeli.And • hospitalitie do not forget, for by this, certaine being not avvare, haue receiued Angels to harbour.et hospitalitatem nolite oblivisci: per hanc enim latuerunt quidam, angelis hospitio receptis. 3Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.Ricordatevi de' carcerati, come carcerati voi insieme; e degli afflitti, come essendo voi pure nel corpo.Remember them in bondes, as if you vvere boūd vvith them: and them that labour, as your selues also remaining in bodie.Mementote vinctorum, tamquam simul vincti: et laborantium, tamquam et ipsi in corpore morantes. 4Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.Onorato (sia) in tutto il matrimonio, e il talamo senza macchia, imperocché i fornicatori, e gli adulteri giudicheragli Iddio.• Mariage honorable in all, and the bed vndefiled. For, fornicatours & aduouterers God vvil iudge.Honorabile connubium in omnibus, et thorus immaculatus. Fornicatores enim, et adulteros judicabit Deus. 5Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.Siano i costumi alieni dall'avarizia, contentatevi del presente: imperocché egli ha detto: non ti lascerò, e non ti abbandonerò:Let your maners be vvithout auarice: contented vvith things present. For he said, I vvil not leaue thee, neither vvil I forsake thee.Sint mores sine avaritia, contenti præsentibus: ipse enim dixit: Non te deseram, neque derelinquam: 6So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.Onde con fidanza diciamo: il Signore (è) mio aiuto: non temerò quel, che uomo a me faccia.so that vve do confidently say: Our Lord is my helper: I vvil not feare vvhat man shal doe to me.ita ut confidenter dicamus: Dominus mihi adjutor: non timebo quid faciat mihi homo. 7Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,Abbiate memoria de' vostri prelati, i quali a voi annunziarono la parola di Dio: de' quali mirando il fine della vita, imitatene la fede.• Remember your Prelates, vvhich haue spoken the vvord of God to you: the end of vvhose conuersation beholding, imitate their faith.Mementote præpositorum vestrorum, qui vobis locuti sunt verbum Dei: quorum intuentes exitum conversationis, imitamini fidem. 8Jesus Christ, yesterday, and today: and the same for ever.Gesù Cristo ieri, e oggi: ed egli (è) anche ne' secoli.IESVS Christ yesterday, and to day: the same also for euer.Jesus Christus heri, et hodie: ipse et in sæcula.
9Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.Non vi lasciate aggirare da varie dottrine, e straniere. Imperocché buonissima cosa ella è il confortar il cuor mediante la grazia, non mediante que' cibi, i quali nulla giovarono a coloro, che ne praticarono l'osservanza.Vvith various & strāge doctrines be not led avvay. For it is best that the hart be established vvith grace, • not vvith meates: vvhich haue not profited those that vvalke in them.Doctrinis variis et peregrinis nolite abduci. Optimum est enim gratia stabilire cor, non escis: quæ non profuerunt ambulantibus in eis. 10We have an altar whereof they have no power to eat who serve the tabernacle.Abbiamo un altare, a cui non hanno gius di partecipare coloro, che servono al tabernacolo.• Vve haue an altar: vvhereof they haue not povver to eate vvhich serue the tabernacle.Habemus altare, de quo edere non habent potestatem, qui tabernaculo deserviunt. 11For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.Imperocché di quegli animali, il sangue de' quali è portato dal pontefice nel santo de' santi per lo peccato, i corpi sono brugiati fuora degli alloggiamenti.For the bodies of those beastes, vvhose bloud for sinne is caried into the holies by the high priest, are burned vvithout the campe.Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, horum corpora cremantur extra castra. 12Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.Per la qual cosa anche Gesù, per santificare il popolo col suo sangue, patì fuori della porta.For the vvhich thing IESVS also, that he might sanctifie the people by his ovvne bloud, suffered vvithout the gate.Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. 13Let us go forth therefore to him without the camp, bearing his reproach.Andiamo adunque a lui fuora degli alloggiamenti, portando le sue ignominie.Let vs goe forth therfore to him vvithout the campe: carying his reproche.Exeamus igitur ad eum extra castra, improperium ejus portantes. 14For, we have not here a lasting city: but we seek one that is to come.Imperocché non abbiano qui ferma città, ma andiam cercando la futura.For vve haue not here a permanent citie: but vve seeke that vvhich is to come.Non enim habemus hic manentem civitatem, sed futuram inquirimus. 15By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.Per lui adunque onoriamo mai sempre a Dio ostia di laude, cioè, il frutto delle labbra, le quali confessino il di lui nome.By him therfore let vs offer • the host of praise alvvaies to God, that is to say, the fruite of lippes confessing to his name.Per ipsum ergo offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini ejus.
16And do not forget to do good and to impart: for by such sacrifices God’s favour is obtained.E non vogliate dimenticarvi della beneficenza, e della comunione di carità: imperocché con tali vittime si guadagna Iddio.And beneficence and communication do not forget for vvith such hostes • God is promerited.Beneficentiæ autem et communionis nolite oblivisci: talibus enim hostiis promeretur Deus. 17Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.Siate ubbidienti a' vostri prelati, e siate ad essi soggetti (imperocché vegliano essi, come dovendo render conto delle anime vostre), affinchè ciò facciano con gaudio, e non sospirando: perché questo non è utile a voi.• Obey your Prelates, and be subiect to them. For they vvatch as being to render account for your soules: that they may doe this vvith ioy, and not mourning, for this is not expedient for you.Obedite præpositis vestris, et subjacete eis. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes: hoc enim non expedit vobis. 18Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.Pregate per noi: imperocché abbiamo fidanza di avere buona coscienza, bramando di diportarci bene in tutte le cose.Pray for vs for vve haue confidence that vve haue a good conscience, vvilling to conuerse vvel in all.Orate pro nobis: confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari. 19And I beseech you the more to do this, that I may be restored to you the sooner.E tanto più vi prego, che ciò facciate, affinchè io sia più presto restituito a voi:And I beseeche you the more to doe this, that I may the more spedily be restored to you.Amplius autem deprecor vos hoc facere, quo celerius restituar vobis. 20And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,E il Dio della pace, il quale ritornò da morte pel sangue del testamento eterno colui, che è il gran pastore delle pecorelle, Gesù Cristo Signor nostro,And the God of peace vvhich brought out from the dead the great Pastor of the sheepe, in the bloud of the eternal testamēt, our Lord IESVS Christ:Deus autem pacis, qui eduxit de mortuis pastorem magnum ovium, in sanguine testamenti æterni, Dominum nostrum Jesum Christum, 21Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.Vi renda atti a tutto il bene, affinchè la volontà di lui facciate: facendo egli in voi ciò, che a lui sia accetto per Gesù Cristo: a cui è gloria ne' secoli de' secoli. Così sia.fitte you in al goodnes, that you may doe his vvil, doing in you that vvhich may please before him by IESVS Christ: to vvhom is glorie for euer and euer. Amen.aptet vos in omni bono, ut faciatis ejus voluntatem: faciens in vobis quod placeat coram se per Jesum Christum: cui est gloria in sæcula sæculorum. Amen.
22And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.Pregovi poi, o fratelli, che prendiate in buona parte la parola di esortazione. Imperocché vi ho scritto brevissimamente.And I desire you brethren that you suffer the vvord of consolation. For in very fevv vvordes haue I vvritten to you.Rogo autem vos fratres, ut sufferatis verbum solatii. Etenim perpaucis scripsi vobis. 23Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.Sappiate, che il nostro fratello Timoteo è stato liberato: insieme col quale (se verrà presto) io vi vedrò.Knovv you our brother Timothee to be dismissed: vvith vvhom (if he come the sooner) I vvil see you.Cognoscite fratrem nostrum Timotheum dimissum: cum quo (si celerius venerit) videbo vos. 24Salute all your prelates and all the saints. The brethren from Italy salute you.Salutate lutti i vostri prelati, tutti i santi. Vi salutano i fratelli dell'Italia.Salute al your prelates, and al the sainctes. The brethren of Italie salute you.Salutate omnes præpositos vestros, et omnes sanctos. Salutant vos de Italia fratres. 25Grace be with you all. Amen.La grazia con tutti voi. Così sia.Grace be vvith you al. Amen.Gratia cum omnibus vobis. Amen.
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Witham
And hospitality do not forget,...some being not aware[Ver. 2. Per hanc enim latuerunt quidam Angelis hospitio receptis, dia tautes gar elathon tines xenisantes Aggelous, that is hospitio recipiendo Angelos. The Latin has exactly followed the Greek.] of it, have entertained Angels. They imagined they received men, when they were Angels. The Latin interpreter followed exactly the Greek, though the expression be unusual in both languages. It is meant of Abraham, (Genesis 18:2.) and of Lot, Genesis 19:1. (Witham)
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Witham
As being yourselves also in the body. That is, liable to troubles and afflictions as long as you are in a mortal body. (Witham)
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Witham
Marriage honourable in all.[Ver. 4. Honorabile connubium in omnibus, timios o gamos en posi.] It is doubtful both in the Latin and Greek, whether the sense be, marriage is honourable, or let it be accounted honourable, as it rather seems to be by the rest of the text. Again it may be doubted whether the sense be honourable in all persons, or in all things, and in all respects; as it seems to be the obvious signification that persons do nothing to dishonour their state, as they do who violate by adulteries the fidelity they owe to one another, who regard not the sanctity of this sacrament, who love not each other, who take not care of the education of their children. It does not follow from hence, that all persons without any exception, even those who have already made a vow to God to lead a single life, may lawfully marry. Such persons, by pretending to marry, incur their damnation. See 1 Timothy 5:12. (Witham)
Challoner
Or, let marriage be honourable in all. That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover those who have already made a vow to God to lead a single life, should they attempt to marry, would incur their own damnation. (Challoner)
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Witham
I will not leave thee, neither will I forsake thee. It is an exhortation to covetous persons not to be too solicitous, but to trust in Providence. (Witham)
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Witham
Yesterday, and to-day, and the same for ever. That is, Christ is the same merciful and powerful advocate and protector, in regard of all that serve him faithfully to the end of the world. (Witham)
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Witham
With various and strange doctrines. Such as the disciples of Simon Magus had begun to teach; nor with the false doctrine of those among you, who would make you subject to the ceremonies and sacrifices of the former law, which never of themselves profit those who walk in them, so as to give true sanctification, and which now are no longer obligatory. (Witham)
The grace of Jesus Christ is the true support of our hearts, and this grace is conveyed to us by means of the sacraments, especially the holy Eucharist. Hence St. Ignatius of Antioch addresses the Ephesians as follows: "Brethren, stand fast in the faith of Jesus Christ; in his passion and resurrection; breaking that one bread, which is the medicine of immortality, the antidote against death, and the means of living in God by Christ Jesus; the medicament that expels all evil."
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Witham
We, Christians, have at present an altar,[Ver. 10. Habemus altare, thusiasterion, sacrificatorium: thusiasterion is not used for the oblation itself.] and consequently a sacrifice, whereof they have no power to eat, who serve the tabernacle, confiding in the law and in Moses, not in Christ and the gospel. He does not say, we had an altar. (Witham)
St. Paul has often mentioned the high priest and victim; here he tells us we have an altar, and of course a sacrifice. Let us then go out of ourselves to offer to God by, with, and in Jesus Christ, this his beloved Son, in the holy Eucharist, for this is a victim of praise worthy of God, and let us not forget to offer ourselves to our eternal Father daily, in union with our great high priest and victim, Jesus Christ; 1st, on the cross; 2ndly, in the Eucharist; and 3rdly, in heaven, the immaculate Lamb slain as it were from the beginning before the throne of God.
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Witham
This is commonly interpreted of the sacrifice of the Eucharist, by which is continued (though in a different manner) Christ's sacrifice on the cross, of which he speaks in the following words, telling them that the bodies of those beasts, with the blood of which the sanctuary was sprinkled on the feast of expiation. See (Leviticus 16:29.; Leviticus 23:27.; Numbers 29:8.) were burnt without the camp, not eaten as the other victims. Wherefore Jesus, when he fulfilled this figure, and offered himself on the cross, a sacrifice of expiation for the sins of all mankind, and to obtain for them true sanctification, was pleased to suffer out of the gate of Jerusalem. (Witham)
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Witham
Let us go forth, therefore, to him without the camp. It is an exhortation to them to be willing to suffer with Christ reproaches, persecutions, and death itself, if they desire to partake of the benefit of Christ's redemption. (Witham)
Challoner
Bearing his reproach. That is, bearing his cross. It is an exhortation to them to be willing to suffer, with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man's redemption. (Challoner)
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Witham
We have not a permanent city in this world, but are like pilgrims or banished men, seeking for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing his name, and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by doing good to every one, and of communication to others; literally, of communion, or union with our neighbours. (Witham)
When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which St. Augustine says: "What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church." (lib. 1. contra Advers. leg. and proph. ch. XVIII.) And again in ch. XX., "The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise."
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Witham
For by such sacrifices God's favour is obtained,[Ver. 16. Promeretur Deus. This word is taken passively in several good Latin authors. See Grotius.] and a recompense or a reward from him. (Witham)
The Protestant version, God is well pleased: If God be well pleased and shew favour for them, then are they meritorious, and faith alone is not the sole cause of God's favour to man.
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Obey your prelates, etc. Join the sacrifice of obedience to your bishops and pastors, whom God has placed over you, who must render an account even of your souls, that is whether they have discharged their duty towards you, and whether it be not by their neglect that you have remained in your sins. Follow their commands and instructions, with such a ready willingness, that you do not contristate them, but that you may be a subject of comfort and joy to them, in their heavy and dangerous employments.
Witham
Fail not to pray for me, who am such a minister of God. (Witham)
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Witham
Who brought, or raised from the dead, the great pastor of the sheep, of all the faithful, Jesus Christ, in the blood of the everlasting testament: in the testament that is to last for ever, not for a time, like the former testament made to the people of Israel. These words, in the blood, may either be joined with brought from the dead his son, as man, by the merits of his blood, which he had shed on the cross, as it is said in Philippians 2:8. Or they may be joined with the great pastor, and then the sense will be, that God raised Jesus Christ, who, by his blood shed on the cross, became the great shepherd of all the faithful. Working in you by his grace every good work, etc. (Witham)
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Witham
Bear with the word of consolation, with what I have written to exhort and comfort you in a very few words, considering the importance of the subject, and the sublime mysteries. (Witham)
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Witham
Our brother, Timothy, is set at liberty. From which we may conjecture that Timothy had been a prisoner, though it is not known where, nor on what occasion. (Witham)
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Or, Let marriage be honourable in all.... That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover, those who have already made a vow to God to lead a single life, should they attempt to marry, they would incur their own damnation. 1 Tim. 5. 12.
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Let us go forth therefore to him without the camp, bearing his reproach.... That is, bearing his cross. It is an exhortation to them to be willing to suffer with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man’s redemption.
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THE CATHOLIC EPISTLE OF ST. JAMES THE APOSTLE
This Epistle is called Catholic or Universal, as formerly were also the two Epistles of St. Peter, the first of St. John and that of St. Jude, because they were not written to any peculiar people or particular person, but to the faithful in general. It was written by the apostle St. James, called the Less, who was also called the brother of our Lord, being his kinsman (for cousins german with the Hebrews were called brothers). He was the first Bishop of Jerusalem. In this Epistle are set forth many precepts appertaining to faith and morals; particularly, that faith without good works will not save a man and that true wisdom is given only from above. In the fifth chapter he publishes the sacrament of anointing the sick. It was written a short time before his martyrdom, about twenty-eight years after our Lord’s Ascension.
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〈Greek〉
Concordance Rom. 12. 10.
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2. Hospitality.] Hospitalitie. Hospitality, that is, receiuing and harbouring of poore pilgrimes, persecuted and desolate persons, Angels harbo• red. is so acceptable to God and so honorable, that oftentimes it hath been mens good happe to harbour Angles in steede of poore folke vnawares. Vvhich must needes be euer a great benediction to them and their families, as vve see by Abraham and Lot Gen. 18. & 19. (and the like fell also to S. Gregorie, as Io. Diaconus vvriteth, to vvhose ordinarie table of poore men, not onely Angels but Christ also came in Pilgrimes vveede. In vit. li. 1. c. 10. & li. 2. c. 22, 23.) vvhereof if vve had not example and vvarrant by S. Paules vvordes in this place, and many other expresse Scriptures of the old Testament, these scorneful miscreants of this time making so litle account both of good vvorkes and such miraculous enterance of Christ and his Angels into holy mens harbour, vvould make this also seeme fabulous, as they do other like things.
Concordance 1 Pet. 4.
Concordance Gen. 18, 3. 19, 2. 3.
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4. Mariage honorable.] Hovv mariage is honorable in al, if the Apostle did so say, as he doth not. The Apostle (saith a holy doctor) saith, Mariage honorable in all, and the bed vndefiled. And therfore the seruants of God in that they are not maried, thinke not the good of mariage to be a fault, but yet they doubt not perpetual continencie to be better them good mariage, specially in this time vvhen it is said of continencie, He that can take, let him take. De fid. ad Pet. 6. 3. apud Aug. in fine. Marke the doctrine of the fathers and of the Catholike Church concerning matrimonie, that it is honorable, and so honorable, that it is a holy sacrament, but yet 1 Cor. 7. v. 38. inferiour to virginity and perpetual continencie: honorable in all, that is, all such as may lawfully marie and are lawfully maried: not in brother and sister, not in persons that haue vowed the contrarie, to vvhom the same Apostle saith it is damnable. 1. Tim. 5. v. 11. And this vvere the meaning of this place, if it vvere to be read thus, Mariage is honorable.
But to see how the Protestants in all their translations, One short place manifoldly corrupted by the Protestants. to abuse the simple, do falsifie this sentence of the Apostle, to make it serue for the mariage of Votaries, it is notorious. First, they vse deceit in supplying the verbe substantiue that vvanteth, making it the Indicatiue moode thus, Mariage is honorable &c. as though the Apostle affirmed al mariage to be honorable or lavvful, They restraīe the sense to their Heretical fansie. vvhere the verbe to be supplied ought rather to be the Imperatiue moode, Let mariage be honorable, that so the speache may be an exhortation or commaundement to them that be or vvil be maried, to vse them selues in that state in al fidelity, cleanlinesse, 1 Pet. 3. and coniugal continencie one tovvard an other: 1 Thes. 〈◊〉 as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels, and to possesse their vessel in honour, not in the passions of ignominie and vncleanlinesse: this is honorable or chast mariage, to vvhich he here exhorteth. And that it is rather an exhortation, then an affirmation, it is euident by the other partes and circumstances of this place both before & after: al vvhich are exhortations in their owne translations, this only being in the middes, and as indifferent to be an exhortation as the rest (by their owne confession) they restraine of purpose. Our text therfore and al Catholike translatiōs leaue the sentence indifferent 〈Greek〉. as it is in the Greeke, and as true translatours ought to do, not presuming to addict it to one side, lest they should restraine the sense of the holy Ghost to their owne particular fantasie.
Againe, The Eng. Bib. 1577. our new Translatours corrupt the text in that they translate, in omnibus, among al men, because so they thinke it vvould sound better to the ignorant, that Priests, Religious, and al vvhosoeuer, may marie: vvhere they can not tell either by the Greeke or Latin, that in omnibus should be the masculine gendre, rather then the neutre (as not only Erasmus, but O•cum. in Collect. the Greeke doctors also take it) to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes. See S. Chrys. and Theophyl. in hunc locum. For there may be many filthy abuses in vvedlocke, vvhich the Apostle vvarneth them to take heede of, and to keepe their mariage-bed vndefiled. But the third corruption for their purpose aforesiad, and most impudent, is, Beza in no. Test. Groecolat. an. 1565. that some of the Caluinistes for, in omnibus, translate, inter quosuis, vvith a marginal interpretation to signifie al orders, conditions, states, and qualities of men. So boldly they take away al indifferencie of senses, and make Gods vvord to speake iust that vvhich them selues vvould, and their heresie requireth, in vvhich king they passe al impudencie and al heretikes that euer vvere.
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Concordance Deu. 31.
Concordance Ios. 1.
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Concordance Psal. 55, 12. 117, 6.
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7. Remember your Prelates.] Vve must haue regard to the faith & doctrine of the fathers. Vve be here vvarned to haue great regard in our life and beleefe, to the holy fathers, Doctors, & glorious Bishops gone before vs in Gods Church, not doubting but they being our lawful Pastors, had and taught the truth: of vvhom S. Augustine said, That vvhich they found in the Church, they held fast: that vvhich they learned, they taught: that vvhich they receiued of their fathers, the same they deliuered to their children. Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith, is now in this vvicked contempt of the Heretikes, so much the more to be had. See the said holy doctors second booke against Iulian the Pelagian throughout, vvhat great account he maketh of them in the confutation of heresies, Memories and feastes of Saīcts. and hovv far he preferreth them aboue the proud Sectmaisters of that time: as vve must now doe against our new doctors. This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed, by solemne holidaies and other deuout vvaies of honour.
The epistle for a Confessor that is a Bishop.
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9. Not vvith meates.] Iudaical abstinence from meates. He speaketh not of Christian fastes, but of the legal difference of meates, vvhich the Hebrues vvere yet pro•e vnto: not considering that by Christes faith they vvere made free from al such obseruations of the Law.
Nevv, diuers, changeable, & strange doctrines to be auoided, for such be hereticall. Against vvhich the best remedie or preseruatiue is, alvvaies to looke backe to our first Apostles, & the holy fathers doctrine.
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10. We haue an altar.] He putteth them in minde by these vvordes, that in folowing to much their old Iewish rites, Material altars for the sacrifice of christs body. they depriued them selues of an other maner and a more excellent sacrifice and meate: meaning, of the holy altar, and Christes ovvne blessed body offered and eaten there. of vvhich, they that continue in the figures of the old Law, could not be partakers. This altar (saith I sychius) is the altar of Christes body, vvhich the Ievves for their incredulity must not behold. Li. 6 c. 21 in Leuit. 〈Greek〉. And the Greeke vvord (as also the Hebrue ansvvering therevnto in the old testament) signifieth properly an altar to sacrifice on, and not a metaphorical and spiritual altar. 〈Greek〉. Vvhereby vve proue against the Heretikes, that vve haue not a common table or profane communion borde, to eate mere bread vpon, but a very altar in the proper sense, to sacrifice Christes body vpon: and so called of the fathers in respect of the said body sacrificed. Greg. Nazianz. in orat. de sorore Gorgonia. Chrys. demonst. quòd Christus sit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De ciu. Dei. li. 8. c. 27. & li. 22. c. 10. Confess. li. 9 c. 11. 13. Cont. Faust. Manich. li. 20. c 21. Theophyl. in 23. Mat. And vvhen it is called a table, it is in respect of the heauenly foode of Christs body and bloud receiued.
Concordance Leu. 16, 27.
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15. The hoste or praise.] The Sacrifice of the altar is the principal host of praise and thankes giuing, therfore called, Eucharistia. Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer: ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ: not as vpon the Crosse, vvhich vvas but once done in bloudy sort, but as in the Church, and new Testament, vvhere it is daily done vnblouddily, being the proper host of laude and thankes giuing. and therfore called the Eucharist, and being the fruite and effecte of Christ and his Priests lippes or vvordes, that is, of consecration: because this sacrifice is made by the force of the holy vvordes, And vvhen vve reade in the psalme and other places of the olde Testament, of the host of praise, it may be thought to be a prophecie of the nevv Sacrifice, & not of euery vulgar thankes giuing. And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen, often speake. What is (saith S. Augustine) a more holy sacrifice of praise, then that vvhich consisteth in thankes giuing, all vvhich the faithful do knovv in the sacrifice of the Church. Li. 1. cont. aduers. leg. & preph. c. 18. Againe, c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops, offereth to God in the body of Christ the Sacrifice of praise. And a 〈◊〉 aftervvard, Novv Israel according to the spirit, that is, the Church offereth a singular Sacrifice according to the spirit: of vvhose house be vvil not take calues nor goates, but vvil take the Sacrifice of praise, not according to the order of Aaron, but according to the order of Melchisedec. See ep. 120. c. 19. & ep. 57. ad q. 1. in fine. Thus you see, vvhen the holy fathers handle the Scriptures, they finde Masse and Sacrifice in many places, vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing.
Concordance Ose. 14, 3.
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16. God is promerited.] This latin vvord promeretur, cannot be expressed effectually in any one English vvord. The Protestants auoid the vvord merite. It signifieth, Gods fauour to be procured by the foresaid vvorkes of almes and charitie, as by the deserts and merites of the doers. Which doctrine and vvord of merites the Aduersaries like so il, that they flee. both here and els vvhere from the vvord, 〈Greek〉 translating here for, promeretur Deus, God is pleased, more neere to the Greeke, as they pretend. Which in deede maketh no more for them then the latin, vvhich is agreable to most auncient copies, Good vvorkes meritorious. as vve see by Primasius S. Augustines scholer. For if God be pleased vvith good vvorkes and shew fauour for them, then are they meritorious, and then only faith is not the cause of Gods fauour to men.
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17. Obey your Prelates.] The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church. There is nothing more inculcated in the holy Scriptures, then obedience of the lay people to the Priests and Prelates of Gods Church, in matters of soule, conscience, and religion. Vvhereof the Apostle giueth this reason, because they haue the charge of mens soules, and must ansvver for them: vvhich is an infinite preeminence and superiority, ioyned vvith burden, and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement. From this obedience there is no exception nor exemption of kings nor Princes, be they neuer so great. If they haue soules, No person exempted from this obediēce, in matters of religion. and be Christian men, they must be subiect to some Bishop, Priest, or other Prelate. And vvhatsoeuer he be (though Emperour of all the vvorld) if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests, vvhom he ought to obey and be subiect vnto in religion, he shal he damned vndoubtedly, except he repent, because he doth against the expresse vvord of God and law of nature. And by this you may see the difference of an heretical and a disordered time, from other Catholike Christian daies. For heresie and the like damnable reuoltes from the Church of God, is no more but a rebellion and disobedience to the Priests of Gods Church, vvhen men refuse to be vnder their discipline, to heare their doctrine, and interpretation of Scriptures, to obey their lawes and counsels. This disobedience and rebellion from the Spiritual Gouernour, vnder pretence of obedience to the Temporal, is the bane of our daies, and specially of our Countrie, vvhere these new Sectes are properly mainteined by this false principle, That the Prince in matters of soule and religion may commaund the Prelate: vvhich is directly and euidently against this Scripture and all other, that commaund the sheepe of Christes fold to obey their spiritual Officers.
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〈Greek〉, that is, make you perfect and absolute in al goodnes.
aptet vos
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… he does not add other things. He did not say, “Be loving as brethren,” but, “Let brotherly love continue.” And again, he did not say, “Be hospitable,” as if they were not, but, “Be not forgetful of hospitality,” for this was likely to happen owing to their afflictions.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.3
… No: but now this, now that. These things are taken in hand, and they stop: but that which as emperor commands all the forces within neither hath beginning nor ought to stop. Let charity within have no intermission: let the offices of charity be exhibited according to the time. Let “brotherly love” then, as it is written, let “brotherly love continue.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
Enquire, if thou wilt, how Abraham showed hospitality towards all who came to him. If he had been over-curious about those who fled to him for refuge, he would not have “entertained angels.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[5.] And he did not say, “Be not forgetful” of the entertaining of strangers,
St Augustine of Hippo † AD 430 City of God 16.29
… But that they were angels the Scripture testifies, not only in this book of Genesis, in which these transactions are related, but also in the Epistle to the Hebrews, where in praising hospitality it is said, “For thereby some have entertained angels unawares.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.5
… Sometimes, they who were not aware of it, by entertaining those whom they knew not, have entertained angels.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.15
… such another may be destroyed!” Let us not provoke God by this indifference; but lament, as if we ourselves were in the same peril. So let us supplicate God with intense earnestness, fulfilling that saying of Paul, “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… Be not then out of heart at thy poverty. For thy poverty makes thy traffic for heaven the easier to thee. And if thou have nothing, but have a compassionating soul, even this will be laid up as a reward for thee. Hence too Paul bade us “weep with them that weep” ( Rom. xii. 15 ), and exhorted us to be to prisoners as though bound with them. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
… As he says in another place, “being bound with them that are in bonds.” (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… iii. 2 .) so also here. They before whom he spoke were not able to hear of the beauty, nor the comeliness, nor the blessing of those bonds. Hence it was he added, “except these bonds.” To the Hebrews however he spoke not thus, but exhorted them to “be bound with” (
St John Chrysostom † AD 407 Homilies on Colossians 11
“Men that have been,” he saith, “a comfort unto me.” He shows himself to be set in the midst of great trials. So that neither is this a small thing. When we comfort the Saints by presence, by words, by assiduous attendance, when we suffer adversity together with them, (for he saith, “as bound with those in bonds”; [
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[2.] Ver. 3–5 . “Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body. Marriage is honorable in all, and the bed undefiled; but whoremongers and adulterers God will judge. Let your conversation be without covetousness: being content with such things as ye have.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 48
… What do you mean by use? That lawful use which God permitted when He said, ‘Increase and multiply, and replenish the earth ,’ and which the Apostle approves in the words, ‘Marriage is honourable and the bed undefiled
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.25
25. Nor again, on the other hand, in maintaining thy chastity be thou puffed up against those who walk in the humbler path of matrimony. For as the Apostle saith, Let marriage be had in honour among all, and let the bed be undefiled
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… Either is most appropriate language. It is good to marry; I too admit it, for marriage is honourable in all, and the bed undefiled.
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 2.3
“Marriage is right,” you say; I also assent to this. For “marriage,” we read, “is honourable and the bed undefiled; but fornicators and adulterers God will judge;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… dost thou lift up thine hands, fresh from reviling and insult, which brings after it no less than hell, before thou hast well cleansed thyself? And how dost thou not shudder? tell me. Hast thou not heard Paul, saying, “Marriage is honorable, and the bed undefiled?”
St John Chrysostom † AD 407 Homilies on First Corinthians 12
[11.] But, if thou wilt, dismissing these things which clearly and confessedly are abominable, but seemed ( οὐκ ἐδοξεν . perhaps “were not decreed.”) not [so] to the heathen legislators, let us proceed to their grave precepts; and thou shalt see these too corrupted through the opinion of the multitude. Thus marriage is accounted an honorable thing (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… Many too of the young, even when they might have married, have refused for no other reason than the troublesomeness of the thing. And this I say, not as accusing marriage; for it is “honorable;” (
St John Chrysostom † AD 407 Homilies on Colossians 12
I know that many are ashamed at what is said, and the cause of this is what I spoke of, your own lasciviousness, and unchasteness. The fact of marriages being thus performed, thus depraved, hath gained the thing an ill name: for “marriage is honorable, and the bed undefiled.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
“A Bishop then,” he says, “must be blameless, the husband of one wife.” This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For “marriage is honorable,” (
St John Chrysostom † AD 407 Homilies on Titus 5
… For hear what He says concerning money; “Whosoever forsaketh not all that he hath” ( Luke xiv. 33 .); but he nowhere says, “Whosoever forsaketh not his wife”; for he knew how imperious that passion is. And the blessed Paul says, “Marriage is honorable in all, and the bed undefiled” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 30
… If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is “holiness.” How? Marriage is not “holiness,” but marriage preserves the holiness which [proceeds] from Faith, not permitting union with a harlot. For “marriage is honorable” (
St Jerome † AD 420 The Letters of St. Jerome 22.2
… Not that married women are as such outside the pale; they have their own place, the marriage that is honorable and the bed undefiled.
St Jerome † AD 420 The Letters of St. Jerome 48.2
… We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver, and precious stones; others, on the contrary, hay, wood, and stubble. We are not ignorant that ‘marriage is honorable…and the bed undefiled.’
St Jerome † AD 420 The Letters of St. Jerome 66.3
… The first of Roman ladies, she has brought under the yoke the first of Roman families. Has there ever been temperance greater than that of Paulina, who, reading the words of the apostle: “marriage is honourable in all and the bed undefiled,”
St Jerome † AD 420 The Letters of St. Jerome 69.4
… He covered a lawful indulgence beneath a veil of modesty; you pursued an unlawful one shamelessly before the eyes of all. For him it is written “Marriage is honourable and the bed undefiled,” while to you the words are read, “but whoremongers and adulterers God wilt judge,”
St Jerome † AD 420 The Letters of St. Jerome 79.10
… she should know nothing of the apostle’s words:—“It is better to marry than to burn.” Remove what is said to be worse, the risk of burning, and marriage will cease to be regarded as good. Of course I repudiate the slanders of the heretics; I know that “marriage is honourable…and the bed undefiled.”
St Jerome † AD 420 The Letters of St. Jerome 130.12
… But do not regard what is your own as absolutely your own. Remember that part of it belongs to those who have communicated their chastity to you and from whose honourable marriages and beds undefiled
St Jerome † AD 420 Against Jovinianus 1.5
… His inference is thus expressed: “If they idly urge in defence of themselves the plea that the world in its early stage needed to be replenished, let them listen to the words of Paul, ‘I desire therefore that the younger widows marry, bear children.’ And
St Augustine of Hippo † AD 430 On the Good of Marriage 8
8. “Honorable,” therefore, “is marriage in all, and the bed undefiled.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.39
… “What God hath joined together, let not man put asunder.” Touching these points, we do not forget that we have treated at sufficient length, with whatever ability the Lord has given us, in other works of ours, which are not unknown to you. In relation to them all the Scripture has this general praise: “Marriage is honourable in all, and the bed undefiled.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.27
Wherefore the devil holds infants guilty who are born, not of the good by which marriage is good, but of the evil of concupiscence, which, indeed, marriage uses aright, but at which even marriage has occasion to feel shame. Marriage is itself “honourable in all”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.11
… and seek out testimonies in their favour, I know not whence, null certainly and void, saying, “God careth not for sins of the flesh.” Where is that then which we have heard to-day, “Whoremongers and adulterers God will judge”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.10
… but because that which is made is surely made of flesh deserving punishment.
John Cassian † AD 435 The Conferences of John Cassian 21.10
But let no one imagine that we have invented this for the sake of encouraging divorce, as we not only in no way condemn marriage, but also, following the words of the Apostle, say: “Marriage is honourable in all, and the bed undefiled,”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.11
… Now when discussion on this matter was impending, Paphnutius having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke on the ministers of religion: asserting that ‘marriage itself is honorable, and the bed undefiled’;
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.27
… vi. 9, 10 ). And again, But fornicators and adulterers God will judge (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
Virginity is the rule of life among the angels, the property of all incorporeal nature. This we say without speaking ill of marriage: God forbid! (for we know that the Lord blessed marriage by His presence , and we know him who said, Marriage is honourable and the bed undefiled
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 4
… up in heaven” by God, who has declared with His mouth, and He does not lie, that it is “better than sons and daughters,” and that He will give to virgins a notable place in the house of God, which is something “better than sons and daughters,” and better than the place of those who have passed a wedded life in sanctity, and whose “bed has not been defiled.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.3
Nevertheless, I say, fear not. Paul comforteth you, saying, “God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it.” He indeed Himself hath said, “I will never leave thee, nor forsake thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
“Being content” (he says) “with such things as ye have.” Then here also the consolation; (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
“Being content” (he says) “with such things as ye have.” Then here also the consolation; ( ver. 5 ) “For He” (he says) “hath said, I will never leave thee nor forsake thee”; (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[3.] Ver. 7 . “Remember them which have the rule over you.” This he was laboring to say above: therefore “Follow peace with all men.” ( c. xii. 14 .) He gave this exhortation also to the Thessalonians, to “hold them in honor exceedingly.” ( 1 Thess. v. 13 .)
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
How then does Paul say, “Obey them that have the rule over you, and submit yourselves”? Having said above, “whose faith follow, considering the end of their conversation” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.6
… they were stoned, they were sawn asunder, were tempted, were slain with the sword ( Ibid. xi. 36, 37 ): and again, Remember those who were set over you, who spoke to you the Word of God , whose faith follow, looking to the end of their conversation (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.15
… they wandered in deserts and in mountains and in dens and caves of the earth, of whom the world was not worthy . Let us honour those who were prophets before grace, the patriarchs and just men who foretold the Lord’s coming. Let us carefully review the life of these men, and let us emulate their faith
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 6
… Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, “The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith.”
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St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.3
… but, as says the apostle, “Jesus Christ, the same yesterday, today, and for ever.”
St Athanasius of Alexandria † AD 373 Deposition of Arius 3
… but as the Apostle has said, “Jesus Christ is the same yesterday, to-day, and for ever.” And who can have persuaded them to say, that He was made for us, whereas Paul writes, “for Whom are all things, and by Whom are all things
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.10
36. Therefore the Image of the unalterable God must be unchangeable; for ‘Jesus Christ is the same yesterday, to-day, and for ever
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… and through Him David prayed to the Father, saying, ‘Take not Thy Holy Spirit from me .’ On the other hand, when made man, He said, ‘I will send to you the Paraclete, the Spirit of truth ;’ and He sent Him, He, the Word of God, as being faithful. Therefore ‘Jesus Christ is the same yesterday, to-day, and for ever
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… He cannot deny Himself .’ Therefore reasonably the Apostle, discoursing concerning the bodily presence of the Word, says, an ‘Apostle and faithful to Him that made Him,’ shewing us that, even when made man, ‘Jesus Christ’ is ‘the same yesterday, and to-day, and for ever
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… For it was not, as some suppose, the very Essence of the Word that was changed, and was circumcised, because it is incapable of alteration or change. For the Saviour Himself says, ‘Behold, behold, it is I, and I change not ,’ while Paul writes: ‘Jesus Christ, the same yesterday, and to-day, and for ever
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 65
(3.) Fragments of an ‘Epistola ad Antiochenos’ (not our ‘Tomus,’ supr., p. 483): also a polemic against Monophysitism, and almost Nestorian in doctrine: ‘Jesus Christus…non est Ipse’ [i.e. ante sæcula et in sæcula,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.17
… and I must not go away convicted of falsehood, but rather send away the Church’s novices well assured. Let us therefore inquire the time when our Lord came: because His coming is recent, and is disputed: and because Christ Jesus is the same yesterday, and to-day, and for ever
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Let John cry, Prepare ye the way of the Lord: I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and to-day, and for ever.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.1
23. This idea of these blasphemers Paul puts aside; for he said: “For though there be that are called gods, whether in heaven or in earth.” He said not: “There be gods,” but “There be that are called gods.” But “Christ,” as it is written, “is the same yesterday and to-day.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
Ver. 8, 9 . “ Jesus Christ the same yesterday and to-day and for ever. Be not carried about with divers and strange doctrines. For it is good that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.6
… You see the number and variety, the particularity and the clearness of the ways in which he unfolds the mystery of the flesh joined to God, in such a way that no one could speak at all of either without acknowledging both. As the Apostle himself clearly says elsewhere: “For Jesus Christ is the same yesterday, and to-day, and for ever.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.19
… and ascended into heaven; and shall come again to judge both the quick and the dead.” This is our faith; this is our salvation: to believe that our God and Lord Jesus Christ is one and the same before all things and after all things. For, as it is written, “Jesus Christ is yesterday and today and the same for ever.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… and ‘I and the Father are one’; and again by the Prophet, ‘Behold me because I am, and have not changed’? But if any one may also apply the expression to the Father himself, yet would it now be even more fitly said of the Word; because he was not changed by having become man, but as the Apostle says,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… So the Lord Himself used this name and that very body we call divine body, and giver of life, and of the Master and of the Lord, teaching that it is not common to every man but belongs to our Lord Jesus Christ Who is God and Man. “For Jesus Christ” is “the same yesterday, to-day, and forever.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Very right. But it is also important to recognise the fact that no confusion of natures results from both having one name. Wherefore we are endeavouring to distinguish how the same being is Son of God and also Son of man, and how He is “the same yesterday, to-day, and for ever,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 83
… those men corrupt and exclude them from the assembly of the Christians, who divide our one Lord Jesus Christ into two persons or two sons or two Lords, for we have heard the very divine Paul saying “One Lord, one faith, one baptism” and again “One Lord Jesus Christ by Whom are all things” and again “Jesus Christ the same yesterday and to-day and for ever”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly “carried about,” and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, “Be not carried aside by divers and strange doctrines.” (
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Tertullian † AD 220 An Answer to the Jews 14
… who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city.
Tertullian † AD 220 On Prayer 11
That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… Reverence now, oh reverence, this Table whereof we all are partakers! ( 1 Cor. x. 16–18 .) Christ, Who was slain for us, the Victim that is placed thereon! (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… So that since he had said, “Do not observe,” and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… “For sin,” he says, and “suffered without the gate.” ( Ver. 13 ) “Let us go forth therefore to Him without the camp, bearing His reproach,” that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to “go forth out” [of the world].
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Tertullian † AD 220 Five Books in Reply to Marcion 4
By His own death redeemed), without the camp
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… happened unto them for ensamples.” The image of the archetype is very distinctly exhibited by the lamb slain in Egypt, and by the red heifer burned without the camp, and moreover referred to by the Apostle in the Epistle to the Hebrews, where he writes “Wherefore Jesus also that he might sanctify the people with his own blood, suffered without the gate.”
Pope St Leo I the Great † AD 461 Sermons 59
… since as the Apostle says, “Christ our Passover is sacrificed for us ,” Who offering Himself to the Father a new and true sacrifice of reconciliation, was crucified not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but outside, “without the camp
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs. And now he saith, “let us go forth unto Him bearing His reproach;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[4.] Ver. 11, 12 . “For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered” (he says) “without the gate.” Seest thou the type shining forth? “For sin,” he says, and “suffered without the gate.” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 43
Of us, then, whose also is the Passover, the calling is from above, and ‘our conversation is in heaven,’ as Paul says; ‘For we have here no abiding city, but we seek that which is to come
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
Ver. 14, 15 . “For we have here no continuing city” (he says) “but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name.”
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVII 1
… “The incense is the prayers of the saints.” Then again, Paul exhorts us “to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” And again, “Let us offer the sacrifice of praise, that is, the fruit of the lips.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Let us sacrifice not young calves, nor lambs that put forth horns and hoofs, in which many parts are destitute of life and feeling; but let us sacrifice to God the sacrifice of praise upon the heavenly Altar, with the heavenly dances; let us hold aside the first veil; let us approach the second, and look into the Holy of Holies.
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St Gregory of Nyssa † AD 395 On Virginity 23
… Who could enumerate all the pitfalls into which any one might slip, from refusing to have recourse to men of godly celebrity? Why, we have known ascetics of this class who have persisted in their fasting even unto death, as if “with such sacrifices God were well pleased
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… xl. 6, 7 ), and again, “To what purpose do ye bring the incense from Sheba?” ( Jer. vi. 20 .) “Take thou away from Me the noise of thy songs, for I will not hear the melody of thy viols.” ( Amos v. 23 .) But instead of these “I will have mercy and not sacrifice.” ( Hosea vi. 6 .) Thou seest with what kind of “sacrifices God is well pleased.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… 16 . “But to do good and to communicate forget not.” I speak not [merely] with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as ye have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?
St Augustine of Hippo † AD 430 City of God 10.5
… In the epistle entitled “To the Hebrews” it is said, “To do good and to communicate, forget not: for with such sacrifices God is well pleased.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 21
… It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 2
Be ye subject to the bishop as to the Lord, for “he watches for your souls, as one that shall give account to God.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.23.8
8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.17
… To prove the truth of this, listen to the blessed Paul, or rather not to him, but to Christ speaking in him, when he says: “Obey them that have the rule over you, and submit, for they watch for your souls as they that shall give account.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.1
… For our penalty is not limited to shame, but everlasting chastisement awaits us as well. As for the passage, “Obey them that have the rule over you, and submit to them, for they watch in behalf of your souls as they that shall give account;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… since fathers also though they be not liable to be called to account for their children’s sins, nevertheless have grief and vexation. And this profits them nothing, nor shields them ( προίσταται ). “For it is they that watch for our souls, as those that must give account.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, “Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
[5.] Here, however, there is yet another rule, higher than the political rule. And what is this? That in the Church. And this also itself Paul mentions, saying, “Obey them that have the rule over you and submit to them; for they watch in behalf of your souls as they that shall give account.” (
St John Chrysostom † AD 407 Homilies on Philippians 1
He said in another of his writings, “Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… Now in the case of those who are greater and lesser, he would not have said “counting,” but honor them that are better than yourselves, as he says in another place, “Obey them that have the rule over you, and submit to them.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
… In his Epistle to Timothy also this Apostle said, “Let the elders that rule well be counted worthy of double honor.” ( 1 Tim. v. 17 .) And in his Epistle to the Hebrews also he said, “Obey them that have the rule over you, and submit to them.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… For teachers ought to surpass natural parents, to be more zealous than they. And it becomes their children to be kindly affectioned towards them. For he says, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account.” (
St John Chrysostom † AD 407 Homilies on Titus 1
… But when thou art raised to this office, consider for how many persons thou art obnoxious to punishment. Hear what Paul says, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… For great is the dignity of the priests. “Whosesoever sins,” it saith, “ye remit, they are remitted unto them”; wherefore also Paul saith, “Obey them that have the rule over you, and submit yourselves.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.15
… When the Epistle to the Hebrews was being read, my Brethren, ye heard, “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
[4.] Ver. 18 . “Pray for us” (he says); “for we trust we have a good conscience among all, willing to live honestly.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
… The earnest desire to come to them is [the mark] of one conscious to himself of nothing [wrong], also the entreating them to pray for him.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
117. Such is my defence: its reasonableness I have set forth: and may the God of peace,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
Therefore having first asked their prayers, he then himself also prays for all good things on them. (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 30
… And they are the same persons who say, “On the third day we shall rise again, and shall live in His presence.” But Isaiah says plainly, “Who brought forth from the earth the great Shepherd of the sheep.”
John Cassian † AD 435 The Conferences of John Cassian 3.17
… “May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… to whom be glory for ever and ever. Amen.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself. And see, how many signs are wrought! “And cast him out of the city, and stoned him.” Here again, “without the city,” and even in death, Confession and Preaching. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
… here again he confirms to them even to the end, his discourse concerning the Resurrection) “through the blood of the everlasting covenant, our Lord Jesus Christ,” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… In what sense then does he say, “I suffer not a woman to teach?” ( 1 Tim. ii. 12 .) He means to hinder her from publicly coming forward ( 1 Cor. xiv. 35 ), and from the seat on the bema, not from the word of teaching.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
Now suffer, I beseech you, the word [of exhortation].
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
[5.] Ver. 22 . “And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words.” Seest thou that what he wrote to no one [else], he writes to them? For (he means) I do not even trouble you with long discourse.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.6
6. Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
I suppose that they were not at all unfavorably disposed towards Timothy: wherefore he also put him forward. For (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… i. 11 .) But it was from Rome he wrote to the Philippians; wherefore he says, “All the saints salute you, chiefly they that are of Cæsar’s household” ( Phil. iv. 22 ): and to the Hebrews from thence likewise, wherefore also he says, “all they of Italy salute them.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
Ver. 24, 25 . “Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.”
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1. Let the charity of fraternity remain in you. — In Greek it is φιλαδελφία, that is fraternal charity, or charity of brothers, by which Christians love one another as brothers, born from the same mother the Church and from the same father Christ, concerning which I have spoken at Romans XII, 10. Note: He does not say let it be, because it was already in them, as is evident from cap. X, vers. 34; but "let it remain," as if to say: Continue, as you have begun, to help and cherish one another, and do not allow these offices of charity to grow cold on account of persecutions, exiles and plunderings, nor say: We cannot help others, because we ourselves have been despoiled of goods by the Jews and reduced to poverty, or are about to be reduced to it.
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2. And forget not hospitality. — He speaks, as Galenus rightly notes, of the reception not of Gentiles, but of brethren, or Christians, to whom it was once unlawful to lodge in the houses and inns of Gentiles: but they were received in the houses of Bishops, and were treated by widows, and indeed their feet were washed, as the Apostle sufficiently intimates in I Timothy V, 10. Note: Hospitality was commended both in the Old Testament and especially in the New Testament. In the Old Testament it was commended by Abraham, Lot and Rahab of Jericho, who by receiving the Hebrew spies in hospitality, merited thereby her own salvation and that of hers, Joshua II. So also the Sunamitess, giving hospitality to Elisha, obtained from him a son and the raising up of her dead son, IV Kings IV. In the New Testament the guests of Christ were Matthew, Zacchaeus, Martha and Magdalene; what fruit they obtained from this no one is ignorant. Hence in the primitive Church hospitality flourished wonderfully among Christians, so much so that Tertullian, lib. de Praescript., cap. XX, reckons these three as symbols of Catholic faith and communion, namely the communion of peace, the appellation of brotherhood and the tessera of hospitality: "What laws," he says, "are governed by no other reason than the one tradition of the same sacrament." Where by the tessera of hospitality, Tertullian understands a certain sign, as it were a token of Christianity, which whoever brought would be received everywhere by Christians, as a Christian friend and brother in benevolent hospitality. When heretics had adulterated this sign, it was often changed by Catholics, and finally committed to letters which the Fathers sanctioned in the Council of Nicaea, and called Formatas, to which they decreed these four Greek letters to be subscribed, as it were a token and profession of Christianity, namely Π. Υ. Ἅ. Π, that is, Πατήρ, Υἱός, Ἅγιον Πνεῦμα, that is Father, Son, and Holy Spirit. Hence Peregrinus the impostor (as Lucian testifies in his Life) pretended to be a Christian, because he said the hospitality of Christians was sufficient provision for him on his journey: so that he was not only fed by them, but also conducted on the way, and thus went about everywhere attended. For not to receive, nor to join the offered tessera, was the same as to separate from Catholic communion; just as among Gentiles to break the hospitality token was to dissolve friendship. For this reason that great Pachomius (as is related in his Life), when he was still a pagan soldier in the camps of the Emperor Licinius, and came to Thebes with the camps, seeing the hospitality and charity of the Christians of Thebes toward his fellow soldiers, was converted to Christ, and became so great that all now marvel at him. Nor did only the first Christians practice hospitality, but even five hundred years ago it was held in esteem, indeed in precept. For St. Burchard, Bishop of Worms, who flourished about the year of the Lord 1020, in lib. I of the Decretals, xciv, question 71, teaches that Bishops in the solemn visitation of parishes, in which they inquire about grave crimes, ought to inquire ex officio as it were about a crime, whether there were in the parish those who denied hospitality to pilgrims or travelers coming to them. On the praises of hospitality see St. Ambrose, lib. II of the Duties, cap. XXI, and lib. III, cap. VII; Chrysostom, homily 2 on Lazarus; Augustine, sermon 70 of the Season. How much hospitality befits clerics, the cap. Hospitalem, dist. 42, teaches, and the Council of Trent, sess. XXV, cap. VIII. For by this some, unknowingly, entertained angels as guests. — Many read "pleased," but it should be read "unknowingly." Thus the Roman and Syriac texts read it, and this signifies the Greek ἔλαθον. Now Faber, Catharinus and Vasquez explain it thus, as if to say: Lot and his daughters and sons-in-law, receiving angels as guests, "unknowingly," that is, were not seen by the Sodomites, when those rushing into Lot's house were struck with blindness. But this is not permitted by the Greek phrase; for, as Ribera teaches learnedly, the verb λανθάνω, that is, to be hidden, when joined with a participle, signifies the action which is signified by that participle, to be hidden, either the very agents themselves, or others. Thus Aristophanes in the Wasps says, "serving you were hidden," that is, you know not that you serve. Thus Plutarch inscribed a book with this title Λάθε βιώσας, that is, "Live hidden when you have lived," live so that no one perceives that you have lived: for he is happy who has been hidden. It is therefore a hypallage: "unknowingly received angels," that is, unknowingly, or not knowing, they received angels; it was hidden from them that the guests were angels; they did not perceive that they were angels, but thought they were men. And so in this action Abraham and Lot were hidden from themselves, that is, they did not perceive what they themselves were doing: for they thought they were receiving men, when they were receiving not men, but angels. Thus Chrysostom, Theophylactus, Oecumenius, Theodoretus and the Syriac, who thus translated it, "for this some merited, that la regishin, that is, when they least perceived it, they received angels," as if to say: Hospitality is of such merit that angels offered themselves to those who were hospitable as guests, as if they were men, as happened to Abraham Gen. XVIII, 2 and following; and to Lot, Gen. XIX, 1. The same happened to St. Gregory the Great the pontiff, and often, as is evident from book I of his Life, chapter X, and book II, chapters XXII and XXIII. Hospitality therefore is such a virtue that sometimes it merits having angels as guests, as if a fisherman should draw a gem on his hook instead of a fish. Hear also St. Ambrose, book I on Abraham, chapter V: "Who know," he says, "whether you receive God, when you think you receive a guest? Abraham, while he offers hospitality to travelers, received a prince, God and his angels as guests: and yet even when you receive a guest, you receive God. For thus you read written in the Gospel, the Lord Jesus saying: I was a guest, and you gathered me in; what you did to one of these least, you did to me. By one hour's hospitality, that widow who received Elijah, and fed him with scanty food, found perpetual sustenance throughout the time of famine, and received a wonderful reward, so that the flour in the jar never failed. Elisha also, being given the resurrection of the dead man's pledge, paid the debt of hospitality." These and many more things Ambrose says. Note: Although some wish Abraham and Lot to have known immediately that their guests were angels, yet it is far more true that the contrary is the case, namely that at first they did not know this: for the angels had assumed human form, and appeared to be mere men. Whence Abraham says to them: "And I will set a morsel of bread, and strengthen your heart." If he had known they were angels, he would not have said, "strengthen your heart"; for he knew that angels are not strengthened by our food. A little later, however, when the angel promised to Sarah a son, and to Lot predicted and promised the destruction of Sodom, he was recognized by Abraham and by Lot, not to be a man, but an angel. Note secondly: Chrysostom thinks that here Abraham is praised because he unknowingly and unwittingly received angels, and showed such great humanity toward them, when he thought they were men. For there was nothing great in doing this to known angels. But the Apostle here treats not so much of the praises of Abraham, as of the praises of hospitality. For great is the praise of hospitality, that it drew angels to its hospitality, and from this praise the Apostle incites and impels the Hebrews to hospitality.
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3. Remember those in bonds as if bound with them. — He passes from hospitality to confessors cast into chains for the faith of Christ, as if to say: Have such compassion on the prisoners of Christ as if you yourselves were bound; consider yourselves held together with them in chains, filled with filth, squalor and countless other miseries, and then provide to them what you would wish others to provide to you: for he who experiences another's misery, or vividly represents it to himself within himself, easily has compassion on another not as on another, but as on himself and comes to his aid. Otherwise Ribera explains it thus: "Remember those in bonds, as if bound with them," that is, he says, because you also are bound in the body, as if in a prison; so that God may lead you out of this prison into full liberty and happiness, for this reason have compassion on others in bonds and do them good: "Blessed are the merciful, for they shall obtain mercy;" and as you show yourself to your neighbor especially afflicted, so God will show himself to you. This sense accords well with what follows: for the Apostle seems to explain "as if bound with them" by what follows, "as if you yourselves also dwelling in the body," who if you are not sick or afflicted, you can nevertheless become sick and afflicted. Thus also Maldonatus in the manuscript Notes which exist in the Roman College. Yet the former sense is clearer. And those who suffer evil. — In Greek κακουχουμένων, that is, those who are afflicted and treated badly by Jews or Gentiles on account of the faith of Christ. As if you yourselves also dwelling in the body. — Some explain it thus, as if to say: Consider yourselves to be in their bodies, imagine yourselves to be them, put on their person. But we shall more simply understand this of the body proper to each, as if to say: Remember the afflicted, thinking that you carry about a body subject to the same evils, in which you can suffer similar things, and to which the same can happen shortly. If therefore you see someone afflicted and groaning, and therefore murmuring, impatient and almost despairing, have compassion on him and console him, considering that the same can happen to you; and if you were in his place, you would do similarly, unless God preserved you. Truly St. Augustine in Sentences, no. 75: "The body," he says, "was given to us as an ornament of our flesh. We sinned, and received chains from it, so that the course of all human actions might be hindered by the bonds of mortality."
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4. Let marriage be honorable in all things, and the bed undefiled. — "In all things," supply persons, and consequently also in priests and monks, marriage is honorable, says Luther and Beza. But if you thus expound "in all things," namely persons, it will follow also that among brothers and sisters, mothers and sons, fathers and daughters, marriage would be honorable, which is abhorrent even to the heretics themselves. Catholics therefore explain this passage more aptly. First assertively, so that the verb "is" is understood; and this first, as if to say: Marriage is honorable in all things that pertain to marriage, whether you consider the sacrament, or the faith, or the offspring. Thus Oecumenius. Second, "in all things," that is among all, as if to say: No one ought to reprove marriage, even if he himself profess virginity. Thus Fulgentius, in the book On the Faith to Peter, chapter III. Third, "in all things," supply those legitimately joined, whoever they may be, whether old or young, whether rich or poor, whether Greeks or Jews, marriage is honorable. Thus Theophylactus. Second, others, and more aptly and genuinely, take these words imperatively, and understand not the verb "is," but "let it be." For it is a precept given to the married, as if to say: "In all things," that is in every matter, preserve the propriety, dignity and honor of your marriage, so that you may render the faith mutually pledged, and live amicably, peacefully and honorably with your spouses, and violate the right of matrimony in no respect, and neither dishonor your spouse and yourselves nor bring disgrace upon yourselves; but especially and above all take care that your bed be undefiled, namely that it be stained neither by adultery, nor by unchastity, nor even in the marriage act itself by any lust which nature and conjugal modesty would reject, but use only that marital union which nature has destined for generation. For that this precept is given here to the married is evident from what he adds: "For fornicators and adulterers God will judge" (that is, condemn and punish). For by these words he gives the reason why he commanded marriage to be honored and the bed to be kept undefiled, namely because if they do otherwise and dishonor and defile marriage itself and the bed by adultery, fornication or other lust, they will feel God as avenger and vindicator. Thus Chrysostom, Theophylactus and others. For this is the second, ethical part of the epistle, in which after the manner of the Apostle, he gathers and sets down not dogmas, but precepts of morals; otherwise, I ask, why would he here abruptly interweave with his precepts concerning almsgiving a dogma about the propriety of marriage? For who is ignorant of this? who among the Jews denied it? certainly if anywhere, marriage was held in honor among the Jews. Note: For "honorable" in Greek is τίμιος, which the Syriac translator rightly rendered meiakaru, that is precious, so that marriage, as it were a great and holy thing, might be held in great price and honor: for, as the Apostle says, Ephesians chapter V, verse 32: "This is a great sacrament; but I speak in Christ and in the Church." For fornicators and adulterers God will judge. — Although the violation of marriage is adultery, not fornication, the Apostle nevertheless mentions fornication also, because it was frequent among the Gentiles, indeed the Gentiles thought it to be lawful: whence it had to be expressly forbidden by the Apostles, Acts chapter XV, verse 20. Now the sense is, as if to say: Lest anyone commit adultery or fornication, God instituted honorable marriage as a remedy for concupiscence: anyone is permitted to embrace it, so that if, leaving it aside, he fornicates, he is inexcusable, and therefore is to be judged and condemned by God.
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5. Let your conduct be without covetousness. — For covetousness and desire for earthly things seems to be innate to the Hebrews. Whence even now the Jews apply themselves to nothing but usuries and profits, and these they obtain from sordid and most vile things. Cajetan translates the Greek τρόπος as modus or moderation, as if to say, Let there be moderation without covetousness, that is, he says, let not covetousness impose a measure upon your actions, but rather let equity of mind and moderation itself impose a measure upon covetousness and other vices. But this is a perverse and gaping interpretation: for τρόπος signifies not only manner, but also morals, and morals are said to be covetous, sordid, illiberal, but manner or moderation is not said to be covetous. Content with present things. — As if to say, Be content with your lot and the riches which you have, do not always strive to increase and accumulate wealth: for this is the mark of a covetous, overly anxious, restless and insatiable mind, especially at this time, when it is necessary to squander wealth for the faith. How sordid and unworthy of man covetousness is, hear the philosophers teaching this. Bion said of a covetous rich man: "He does not possess his wealth, but his wealth possesses him." Thus Laertius, book IV, chapter VII. The same man said that covetousness is the metropolis of all dishonesty. Anacharsis: "The covetous who sail the seas in pursuit of gain, uncertain of their return, are four fingers away from death:" for this is the thickness of the ships in which they travel. Thus Laertius, book I, chapter IX. Curius the Roman, eating turnips, rejected the gold of the Samnites, saying, "I prefer to rule over money and those who have it, rather than to be ruled by it." For riches do not satisfy. Thus Valerius Maximus, book IV, chapters III and IV. Crates of Thebes, that he might philosophize better, threw all his wealth into the sea: "I prefer," he said, "to lose you, rather than that you lose me." Thus Laertius in his Life. Democritus judged covetousness more miserable than extreme poverty. For greater desires also create greater needs. Diogenes compared the covetous to those with dropsy: for he said that those are full of silver, these full of water, and both desire more, and this to their great ruin. The same concerning Anaximenes: "Is he not ashamed," he said, "to have so much, when he does not have himself?" indicating that the covetous man is outside himself. Socrates said, "Neither should conversation be sought from the dead, nor a favor from the covetous." The same, when he saw a great quantity of gold and silver being carried in a procession: "How many things," he said, "I do not desire!" Plato said to a covetous man: "O wicked one," he said, "do not strive to increase your possessions, but to diminish your desire." Timon held that there are two elements of evils, covetousness and ambition. Aristotle said that the covetous act as if they were never going to die: for they give nothing, and retain everything. Lycurgus expelled wealth and covetousness from Sparta. Whence Sparta held the first place in Greece for six hundred years both by the equity of its laws and by glory. Then the oracle predicted to King Theopompus: "Love of money will destroy Sparta:" and so it came to pass. Jugurtha said of Rome: "O city for sale, and soon to perish, if it finds a buyer!" Alphonsus the king called his covetous ministers the Harpies of his court. Finally, St. Jerome used to say, "To the covetous man, both what he has and what he does not have are lacking." Indeed, this was also a dogma of the Stoics, that a good man is rich, and that it belongs to the wise man to possess all things. Whence Chilon also said, "The goodness of men is proved by gold, just as gold is proved by the Lydian stone." For the covetous pervert all laws on account of gold. Therefore, you will be master of your things all the more, indeed of the whole world, the less you are desirous: "for the covetous man hungers for earthly things like a beggar, the faithful man despises them like a master," says St. Bernard. He himself (God, who was mentioned in verse 4) indeed said: I will not leave thee, neither will I forsake thee. — These are the words of God to Joshua, chapter I, 5: "As I was," he says, "with Moses, so I will be with thee: I will not leave thee, nor forsake thee," as if to say, Do not be anxious about gathering together the riches necessary for sustaining life, trust in God, he himself will provide you with necessities. For he himself said to Joshua, and in Joshua to all his faithful servants and friends promised and said: "I will not leave thee, nor forsake thee." Vatable, Erasmus and Cajetan think the Greek ἀνῶ and ἐγκαταλίπω are of the present tense, and translate them, "I do not leave thee, nor forsake thee." But they are mistaken: for they are aorists, which have the force of the future, and signify, "I will not leave thee, nor forsake thee," as the Greeks and the Syriac translate, and indeed Beza as well. For if ἐγκαταλίπω were of the present tense, it should be written with η, not with a simple ι. In the same way God said to Abraham, Genesis XV, 1: "I am thy protector," in Hebrew anochi magen lach, that is, "I am thy shield." It is well known from Alciati's emblem concerning a soldier who made a boat from his shield, which had received the weapons of all his enemies, by which he crossed a river impassable on foot, and from there kissed his buckler: "This," he says, "was my one true and only friend, when I was pressed to the ground, when I was pressed to the sea." Such a shield God has been and is everywhere and in all things to Abraham and other saints, especially in temptation and persecution. Hence Philo, when accused along with other Jews before C. Caligula Caesar by Apion, because he did not render divine honors to Caesar, being cast out from the court, responded to his fellow Jews: "We ought to be of good courage, we to whom Caius is angry: for it is necessary that the divine be present where human aid fails." Eusebius is witness, lib. II Hist., cap. V. Firmed by this hope in God, St. John, who because he wonderfully cherished silence was called Silentiarius, when he had secretly withdrawn from his bishopric into a monastery and committed himself to the discipline of St. Sabas, and Alamundarus with his Saracens was laying waste Palestine and its monasteries, and was leading away many thousands of men into servitude: while others were fleeing, John Silentiarius alone remained in the monastery, placing the Most High as his refuge. The monks urged him that he too should consult for himself by flight; to whom he said: "If God does not care for me, why do I live?" and neither hope nor God deceived him. For immediately He sent a great and terrible lion, which would guard John day and night, and would always accompany him, and would protect him from the snares and injuries of the Saracens. Thus an eyewitness, Cyril, relates in his Life.
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6. So that we may say confidently (θαρροῦντας, that is, daring, trusting, secure, courageous): The Lord is my helper, I will not fear what man shall do to me. — He cites Psalm CXVII, 6. The Apostle proves by argument from the greater to the lesser that we ought to be content with present things, hoping in God, that He Himself will provide for our future necessity, as if to say: With God as helper no man is to be feared, however powerful and hostile; therefore much less is poverty to be feared with God as helper: for poverty is not so powerful as man. Thus Ribera. The argument of the Apostle seems to me yet more profound and more closely connected, namely that he wishes to cut off the cause of avarice and distrust of the Hebrews, as if to say: You, O Hebrews, are anxious to heap up new riches, because the Jews deprive you of yours. This therefore is the first root of your poverty, equally of your avarice and excessive anxiety, namely the persecution of men, namely the Jews. To this therefore I oppose the hope and help of God: for with God as helper there is no reason for you to fear the Jews or other men: for either God will free you from them; or He will give you strength and vigor to bear bravely the plunderings, poverty and all persecution; or through the kindness of others and in a thousand other ways He will provide for your necessity. Say therefore with King David your own: "The Lord is my helper, I will not fear what man shall do to me."
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7. Remember your leaders, who have spoken to you the word of God, whose faith imitate, considering the end of their conversation. — He speaks of the teachers of faith, the Apostles, Bishops, priests; but whether he speaks of the living or of the dead, some doubt. Theophylactus thinks he speaks of the living, as if to say: Remember your teachers, who labor for you, so that you may supply them with the necessities of life. But it is certain that the Apostle speaks not of the living, but of the dead; this is evident from the fact that he says: "Whose faith imitate, considering the end of their conversation," that is, the end of their most honorable life. Thus Chrysostom and the Syriac [version], as if to say: Recall what manner of men your first teachers were, Stephen, James and others, how constant they were in faith, how contemptuous of perishable things, how bravely they underwent martyrdom for the faith, how beautiful and glorious was their end, how beautiful and glorious their death, nay their triumph; imitate their faith, constancy, perseverance and fortitude of spirit, so that equally as they you may desire to endure all things for the confession of faith. For "faith" here, as also in chapter XI, I take properly with Theophylactus, although some understand by faith the fidelity which we have professed to God in baptism, which we shall violate by no threats, promises, pains, or rewards. The Apostle speaks of commemoration, both private of each faithful one, and solemn and public of the whole Church. "He speaks of the dead," says Theodoret, "such as James the brother of the Lord, and James the brother of John," who had already been slain. Therefore Paul here commands that their memory be celebrated both in the canon of the Mass by the priest, says Eustathius of Constantinople, and from him our Turianus, in book VIII of the Apostolic Constitutions, in St. Clement, chapter XXXIII; and also on the anniversary feast of the day on which they died, or were slain for Christ, by the whole people. For this the Apostles Peter and Paul ordained in the place cited in Clement, whose words are very similar to these Pauline words. For they say: "On the days of the Apostles let the faithful be free (to celebrate their memory): for your teachers were they to teach you concerning Christ, and they gave you the Holy Spirit. Likewise on the day of Stephen the Protomartyr let them be free, and on the other days of the holy Martyrs who preferred Christ to their lives." Note: For "considering" the Greek is ἀναθεωροῦντες, that is, as Chrysostom [says], recalling, contemplating frequently, considering and reflecting again and again.
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8. Jesus Christ yesterday and today, the same and forever. — Blessed Cyril, in the book On Faith to the Queens: "Yesterday," he says, "signifies the eternity of the divine nature in Christ, today signifies the newness of the incarnation." And St. Ambrose, book V On Faith, chapter II: "Yesterday," he says, "pertains to the eternal, today to the carnal generation of Christ," that is to say, Christ is "yesterday," that is, He was from eternity; He is "today," that is, in the present time; He is "and forever," that is, in all future time: which St. John says in the Apocalypse I: "Who is, and who was, and who is to come;" although Theodoret from the Nazianzen joins these two together: "Yesterday and today," he says, "he calls the human and temporal nature of Christ; but the eternal, when he says: The same and forever, he calls the divinity of Christ." In this therefore Cyril, Ambrose, Gregory of Nazianzus, Theodoret agree, indeed also Chrysostom, Theophylactus, Anselm and others, that the eternity and divinity of Christ is signified here, which they themselves prove against the Arians from this place, that is to say, as Cajetan says: This is the faith which you ought to follow, O Hebrews, namely that you believe Christ to be eternal, and therefore God. For this article is the foundation of the whole Christian faith. But truly "yesterday" neither in Scripture nor among the pagans signifies eternity. Indeed "yesterday and today" in Scripture signifies the same as "a little while ago and now," as Ribera well observes. Thus in Ecclesiasticus XXXVIII, 23, it is said: "Remember my judgment, for so shall thine also be: to me yesterday, and to thee today." And in I Maccabees IX, 44: "It is not today as it was yesterday." And in Exodus V, 14: "Why have you not fulfilled the measure of bricks as before, neither yesterday nor today?" Secondly, Oecumenius thus explains it, that is to say, Paul: Do not expect, O Hebrews, another Messiah, as the Jews expect the Antichrist. For Christ is not as Aaron, who was High Priest for a short time and died, but Christ lives at all times and remains our priest and liberator. Thirdly, Vatablus: Christ, he says, that is, the doctrine and faith of Christ, "is yesterday, and today, and forever," that is, it remains at all times and is unchangeable. This exposition is favored by what follows: "Be not carried about with divers and strange doctrines." Fourthly and most rightly, Cyril above notes that the Apostle speaks not so much of the divinity of Christ as of the humanity. For he speaks of Jesus Christ as our redeemer, liberator and savior: but this is God man; for the proper name of this man, given to him in circumcision, is Jesus. This man therefore, who is called "Jesus," was "yesterday," that is, a little while ago among you, O Hebrews, lived on earth, the same is "today," because in this present time Christ rising from the dead still lives: "the same is and forever," because he will live and reign glorious for all eternity. So that Christ embraces every difference of time: for Christ was "yesterday," that is, in past time; the same is "today," that is, in present time; the same will be "and forever," that is, in all future time. Note: The Apostle meets a tacit objection of the Hebrews, that is to say, Do not object to me, O Hebrews: You, Paul, wish us to imitate the faith of the Apostles, you demand something too great from us. For the Apostles had Christ present, saw and heard him, the guide of faith not only but also its object: but we have not seen Christ, nor heard him: for Christ has long since departed from this life; do not, I say, say these things, for Christ who lived a little while ago still lives, and will live forever. Just as therefore Christ living was present to the Apostles, so he is still present to his own, and to you, O Hebrews, and henceforth to all other faithful followers of Christ's faith, and will be your redeemer, protector and savior, and all the faithful, so that by his doctrine and grace he may confirm them in his faith, and strengthen them against all persecutions, and finally with the eternal glory which his faith proposes to us and promises, may reward and crown them, if they persevere in faith. Thus nearly St. Thomas, Anselm, Galen and Ribera. For the Apostle often inculcates this resurrection and eternity of Christ in this epistle to the Hebrews, and opposes it to the temporal priesthood of Aaron. Whence he so greatly urges in chapter VII and following that passage of Psalm CIX: "Thou (O Christ) art a priest forever according to the order of Melchisedech." Note the Hebraism: for the caph of similitude is understood, that is, as; then the copula and is the same as thus. For the Hebrew vau copulative, when it joins two similar things, is often, as is seen in Proverbs, taken for thus. The sense therefore is: Jesus Christ, as he was yesterday, so he is today, so he will be and forever.
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9. Be not carried away by various and strange doctrines. — He notes the heresies of Simon Magus, Ebion and the Judaizers already then arising. For it pertains to the Judaizers indeed what follows concerning foods, when he says: "For it is good to establish the heart by grace, not by foods," namely Jewish foods, as I shall presently say. Note here three epithets and properties of heresy. The first is, that it is various, because it deviates not only from the truth, but also from itself, and breaks up into many sects: for, as St. Thomas says, truth consists in the middle, as it were in the center, whence to the circumference one goes by many ways and lines: therefore, as there are so many various lines from the center to the circumference, so by so many modes one deviates and strays from the truth to errors and heresies. The second property of heresy is, that it is strange, because it is foreign and abhorrent from the school of truth and the doctrine of the Church, because it is imported from elsewhere, and fabricated by philosophers and other curious men, the devil suggesting it. The third property is, that it carries away its followers, so that they are carried about by every wind of doctrine. Our Interpreter reads in the Greek, as even now some read, παραφέρεσθε, that is "to be carried away." Now many with Chrysostom read περιφέρεσθε, "to be carried about," concerning which I have spoken at Ephesians IV, 14. By this word he notes the madness and vertigo of heretics, to whom it is familiar to be perpetually whirled about, to fabricate and refabricate new dogmas daily, and to fall from one heresy into others, and to be carried about by every wind of vanity and errors. We see examples of this thing daily, all too many and disastrous. For it is good to establish the heart by grace, not by foods, which have not profited those who walked in them. — For "good" in Greek is καλόν, that is good, namely by excellence, that is best, as if to say: Lest we be carried away and whirled about by various doctrines, the best remedy is, that we "establish" our heart in faith by "grace," that is by holiness and integrity (for if you fail in holiness, you will easily also fail in faith; but if you preserve holiness, you will also preserve faith) "not by foods," which for a time indeed establish the heart and life, "but have not profited, nor do profit those who walked in them," that is those who live their life amid barracks, feasts and banquets. For however much foods may establish the heart, they will finally fail and die. Thus Ribera. But because the Apostle does not here treat of intemperance in foods, and because he opposes these foods to grace and faith, as if these foods had been the occasion or object of the various and strange doctrine, which is opposed to faith, hence more rightly Chrysostom, Theodoret, Theophylactus, Anselm, understand by foods the observances of certain foods and meats prescribed by the Mosaic law, Leviticus cap. XI; for these "have not profited," that is, have not justified those eating them, nor added the strength of grace to their minds, but rather after Christ gave them occasion for the strange doctrine, Judaism and the Judaizers. Whence he opposes grace to these, that is the law of grace, as Anselm says, and grace itself of Christ. You will say: If the Apostle had wished this, he would not have said "foods," but abstinence, or selection of foods. I answer: I deny the consequence, for the Jews thought that by foods permitted by the law they were as it were sanctified and established in heart, purified and made holy. But the Apostle sufficiently signifies the selection of Jewish foods, when he says: "Those who walked in them," that is among them, namely those which are permitted by the law, using them; those which are forbidden by the law, abstaining from them. This sense is apt and convenient: but it will prove more apt and plainly genuine, if with Galen and Vasquez we say, the Apostle censures the Merinthians and Cerinthians, who wished to glue Judaism to Christianity, and placed a great part of religion in feasts and sacrificial foods, which were offered to God in sacrifice, as if such foods sanctified men and made them pleasing to God. For these heretics were from the school of the Pharisees, who were accustomed to sacrifices. The Apostle therefore understands foods not common, but sacred, or offered to God in sacrifice: for part of the sacrificial victim fell to God, part to the priest, part to the lay offerers, as is clear from Leviticus cap. III. By these sacred foods the Judaizers thought the mind was purified, sanctified and strengthened, but falsely: for the Apostle attributes this from the doctrine of Christ to faith, hope, charity and the grace of Christ. That the Apostle speaks of sacrificial foods is evident from this, that opposing to these the spiritual foods of Christians, he adds: "We have an altar, of which they have no power to eat who serve the tabernacle," as if to say: The priests, Levites and people place great force and holiness in their sacrifices and victims: for he who offers his victims in the Mosaic tabernacle, takes foods from them afterwards, and thinks himself sanctified by them, but falsely. But we Christians have an altar and victims far more noble, which truly sanctify us, of which the Jews, Levites and Aaronic priests cannot eat.
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10. We have an altar, of which they have no power (ἐξουσίαν, that is, faculty, permission) to eat who serve the tabernacle. — "Altar," namely that in which we offer the sacrifice of the body and blood of Christ, once immolated on the cross; which is eaten and partaken of not by the Levite Jews, but by priests and faithful Christians, when they receive the Holy Eucharist, for this purpose, that they may obtain the grace establishing the heart, of which the Apostle spoke in the preceding verse, and may take food the body of Christ, which vivifies them eternally. Thus Chrysostom, Theodoret, Theophylactus, Anselm, Sedulius, Primasius, Haymo. For that the Apostle does not speak of the altar of the cross, as heretics wish, but of the Eucharist and the Mass, is evident from the word "we have": for we do not have the altar of the cross, but we had it 1600 years ago. Again from the word "to eat"; for we do not eat from the altar of the cross, but from the altar of the Eucharist. Third, because to the tabernacle, that is the altar of the old tabernacle, from which the priests and offering Jews ate the victims as holy foods, he opposes this new altar of the Church, from which priests and the faithful eat not carnal foods of oxen and sheep, but divine and heavenly food, namely the body of Christ. The Apostle proposes to the Hebrews this altar of the Eucharist, so that in this persecution by this Eucharistic food of Christ they may establish their heart. For nothing so nourishes and comforts the mind as sacred communion: for this makes it so that "like lions breathing fire we depart from this table made terrible to the devil," as St. Chrysostom says, hom. 61 to the People. For this reason the first Christians in the time of persecution communicated frequently, indeed they even carried the Eucharist home, so that when danger pressed they might communicate, whenever they wished, as Tertullian, Cyprian and others teach. And I indeed think that so great a constancy of the Martyrs, as we read everywhere in that age, so many of their victories and triumphs, are to be attributed especially to sacred communion. Note the metonymy, by which the container is put for the contained, namely "altar" for the food and sacrifice contained and offered at the altar. Hence it is evident that the Eucharist and the Mass are a sacrifice: for the Eucharist has its own altar; but where there is an altar, there must necessarily be both a priest and a sacrifice: for these three things are correlative. Whence for altar, in the Greek is θυσιαστήριον, that is to say "sacrificatory," in which namely sacrifice is offered and a victim is offered. Beza responds that "altar" is taken metonymically here, not for sacrifice, but for the offerings of the faithful, which are made at the altar, when namely they offer bread, oil, eggs, money, and other things to the ministers of the Church. But this is said foolishly: First, because equally the priests of Aaron had their own offerings, which they were able to eat: but the Apostle here attributes to Christians an altar such as the Aaronites do not have, by which they far surpass the Aaronites: therefore by altar he does not understand an offering. Second, nowhere else does "altar" signify offerings, but sacrifices: for offerings do not require an altar, but sacrifices do. For offerings are usually placed in the treasury, the ark, the table, or in the hands of the priest. Indeed Canon 3 of the Apostles expressly forbids that anything be offered at the altar, except those things which the Lord instituted, namely his body and blood. Third, the offerors do not eat these offerings, but the priests: but the Apostle signifies that any faithful Hebrews eat from this altar, so that they may obtain grace, by which they establish their heart in persecution: therefore by altar he does not understand the offerings which the faithful offer to the priests. Fourth, why would the Apostle have mentioned offerings here? what do offerings do for the matter and purpose of the Apostle? what grace and holiness do they bring? how do they establish the heart? Fifth, the Apostle opposes to this altar in this verse and the following the altar of the tabernacle properly so called, in which animals were sacrificed; therefore here too he understands an altar properly so called, namely of the sacrifice of the Eucharist, which is the antitype, and is directly opposed to the altar of the tabernacle. Sixth, because the Apostle spoke in a similar manner altogether in I Cor. X, 18 and 21: "Behold Israel according to the flesh: are not they that eat of the sacrifices, partakers of the altar? You cannot be partakers of the table of the Lord, and of the table of devils." But there by table he understands the altar of the Eucharist, from which the faithful receive the sacred synaxis, just as the Gentiles and Jews ate from their own altars the flesh immolated there, so that they might be partakers of the sacrifice. See the passages I Cor. X, verses 18 and 21; therefore here too by "altar" he understands the table and altar of the Eucharist. Finally, from this, in the Church, in every age there have been altars, and all the Fathers remembered them. Galenus cites them here; and they were held in great veneration not only by Catholics, but also by heretics, so much so that the Donatists, who profaned the sacred things and Sacraments of the Catholics, did not dare to cast down their wooden altars; but only on account of the unction, by which in consecration they had been anointed by the Bishop with sacred chrism, they scraped the same away, lest they should appear to have anything in common with the Catholics: witness is Optatus of Milevis, book VI Against Parmenianus and elsewhere. How much holier were the Donatists than the Calvinists, who dig up and demolish all altars? Certainly the altars, which existed everywhere before Luther and Calvin, and in many places still exist most ancient, erected more than a thousand years ago, convince these innovators of new doctrine and heresy: for they are witnesses that our ancestors did not have the sense and spirit of Luther and Calvin; they are witnesses that our ancestors held the Eucharist for a sacrifice, and offered it as a sacrifice on these altars to God; they are witnesses that they themselves had and venerated priests properly so called, such as the Catholics now have, who would celebrate Masses on these altars.
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11, 12, 13, 14. For of whatsoever animals the blood is brought in for sin into the Holy place by the high priest, their bodies shall be burnt without the camp. — He proves that which preceded (for this is what the word for signifies), namely that it is not lawful for those who serve the tabernacle, to wit the Levites and Jews, to eat of our altar, namely of the victim of the body of Christ in the Eucharist. But he proves this from the old type thus: The Levites could not eat those victims, the blood of which as an expiation for sins was brought into the Holy of holies; but these victims were a type and represented our victim of the body of Christ in the Eucharist; therefore neither is it lawful for them to eat this. Thus Theophylactus. Again, the Levites so far did not eat these victims, that they burned them entirely outside the camp in the desert and outside the city in Judaea. But this signified nothing else than that he who wishes to be a partaker of Christ on the cross, our love, for our sins, in so many pains and torments as it were toasted and burned, in the Eucharistic altar, must go forth outside the camp of the old tabernacle and priesthood: therefore the Levites and Jews, so long as they remain in their camps and tabernacles of Judaism, cannot receive and eat the Eucharist from our altar. Note: As to the letter, these animals immolated for sin, which were not eaten by the priests, but burned outside the camp, were the goat and the calf, which were offered for the sins of the high priest and of all the people, especially on the feast of expiation. For by the blood of these the Holy of holies of the tabernacle was expiated, that is, of this changeable and movable world, so that we may bear the reproach of the cross of Christ, namely by imitating and willingly embracing the poverty, abstinence, humility, contempt, persecutions, torments and martyrdom of Christ. By these words the Apostle stirs up the Hebrews, so that they may bravely endure the persecutions, insults, robberies and dire things of the Jews for the faith of Christ, and glory in them, as those who go forth with Christ outside the camp of Judaism and worldly happiness, bearing the reproach of his cross. Thus "the Apostles went from the presence of the council, rejoicing that they were counted worthy to suffer reproach for the name of Jesus." Let us therefore go forth also, laden with reproaches, spat upon and filled with a thousand insults, bearing our cross with Christ; let us go forth, I say, joyfully, confidently and courageously, with Christ so great a leader going before us. Thus Theodoret, St. Thomas, Anselm, Theophylactus. The anagogical reason is given in verse 14, namely that by this ceremony it was foreshadowed that in this life and world we do not have a lasting city, but that we dwell in it as in camps and tabernacles; so that we may know that we are here pilgrims and soldiers, who ought to seek the future eternal city in the heavens, and for it to fight generously against the flesh, the world and the demon, and to strive and press toward it with all our strength. Note secondly: This ceremony had four causes, namely the literal, allegorical, tropological and anagogical. The Apostle pursues these three latter in order here. The literal cause therefore of this ceremony, why namely the animals were burned outside the camp, was that by this burning they might stir up in the Jews a horror and detestation of sin. For it tacitly signified that, just as the victim for sin was burned outside the camp, so much more sin itself and sinners will be burned outside the world in hell. Again, this ceremony was a tacit prayer, by which the high priest asked God that these sins of all the people, that is, the penalties due to their sins, should not touch or harm the people themselves, but should be carried forth with the victim of the goat and calf, as it were outside the camp of the people, burned and abolished. Where note, the sins of the high priest, as being a common and principal person, are equated with the sins of all the people. For both the victim for the sin of the high priest and the victim for the sin of the people offered were to be burned outside the camp, so that it might signify that the sin of the high priest, as a principal, contaminates the whole camp of the people: but other sins of private individuals were expiated by a victim immolated in the very camps and in the very tabernacle, and were not considered to contaminate, stain or defile the whole camp. The Apostle gives the allegorical reason for this ceremony in the following verse, which is verse 12, namely that by this ceremony it was signified that "Christ outside the camp," that is outside the gate of the city of Jerusalem (for the camps had their gates, and were as it were a city with its own tabernacle and temple moving about, and mobile through the desert) was to be burned on the cross, and with the tabernacle of the Jewish camp and temple abolished, He was to establish the Church of the Gentiles spread throughout the whole world by His death; so that "the cross of Christ was not the altar of the temple, but of the world," as St. Leo says, sermon 9 On the Passion. Finally, the blood of the victims expiating the Holy of Holies signified that Christ by His blood was to expiate heaven itself: not as if heaven in itself were unclean, but because it was legally and symbolically reckoned unclean, and as it were stained by some sprinkling of sin (for sin by a certain moral estimation is reckoned and in Scripture is said to contaminate the very earth, heaven and the whole world), and therefore closed, just as a polluted temple is closed. Christ therefore, expiating our sins by His blood, is also reckoned to have in some way expiated and reconciled heaven itself as if contaminated by our sins, when He opened it and unlocked it for us. Thus Radulphus in Leviticus, chapter XVI. The Apostle gives the tropological reason for this ceremony in verse 13, namely that this ceremony signified that all who wish to approach Christ and the Eucharistic altar ought to go out "outside the camp" of the pomp, pleasures, luxury and laws of this world, and therefore their bodies were to be burned outside the camp, as is clear from Leviticus IV, 11, and XVI, 27.
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15. Through Him therefore let us offer a sacrifice of praise always to God, that is, the fruit of lips confessing His name. — The word therefore inferential draws this meaning from the preceding verse, for there the Apostle said: "We have not here a lasting city, but we seek one that is to come;" from this he here infers: "Let us therefore offer a sacrifice of praise," as if to say: Because that future blessed and glorious city in the heavens awaits us, for this reason let us bear the reproach of Christ cheerfully, and serve God in persecution joyfully and steadfastly, praising Him and giving Him thanks. "Through Him therefore," namely Christ as our high priest and mediator, who has procured all these good things for us, and who offers our vows to God, "let us offer a sacrifice of praise," that is the sacrifice of the Mass, which is rightly called "a sacrifice of praise," because it was first offered by Christ the Lord to God the Father in thanksgiving and praise, and the same Christ prescribed and instituted it for us to imitate: hence it was called the Eucharist, that is thanksgiving. For the Apostle seems to persist in the Eucharistic altar, which he commended to us in verse 10. But this interpretation seems rather narrow, especially since the Apostle, explaining "this sacrifice of praise," adds: "That is, the fruit of lips confessing His name," as if to say: Let us offer to God hymns, psalms, thanksgivings by our lips, by which we confess God's name, that is, by which we celebrate God's goodness, wisdom, justice. For these are God's attributes, God's name, for by these God is named, celebrated and glorified as by titles of His majesty, honor, fame, renown and glory. By these hymns and praises therefore we ought always to celebrate God, both privately and publicly, especially in the Mass, which, as Galenus rightly observes, is properly a sacrifice of praise and thanksgiving.
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16. But do not forget beneficence and communion. — "Communion" here is the same as beneficence. Whence Theophylactus and the Syriac version read "communication," namely toward the poor and needy. The word "communion" denotes beneficence making the goods of the rich common with the poor. Others add that it makes the goods common both ways, as well those of the giver as of the receiver; because namely the giver gives his earthly possessions, and from the receiver receives prayers and blessing, and other spiritual goods, as if Paul were saying: Although you have been despoiled of goods by the Jews, do not excuse yourselves by the appearance of poverty from beneficence and almsgiving, but distribute your possessions with a liberal mind and great hope in God, nor doubt that God will in turn be liberal toward you, and will always give more, so that there may never be lacking to you matter for giving and distributing. Thus Theophylactus. So St. John the Almsgiver, Archbishop of Alexandria, the more he gave to the poor, the more he received from elsewhere: hence he himself was accustomed to say to God: "I shall see, O Lord, which fails more quickly, you in giving to me, or I in distributing to others," as if Paul were saying: While I wish you always to offer a sacrifice of praise, I do not wish you to forget almsgiving, I wish you to act in such a way toward the Magdalene that you do not neglect Martha. I have indeed said that the fruit of the lips is to be given to God, yet I do not wish you to apply yourselves so to prayer that you omit mercy toward your neighbor; concerning this indeed the Lord says in Osee VI, 6: "I desired mercy, and not sacrifice." Hear what the Gentiles thought concerning beneficence. Pythagoras, being asked "by what means men could be held similar to the gods?" answered: "If they embraced truth and did good to all." Witness Aelianus, book XII. Theophrastus, being asked "what would preserve human life?" answered: "Beneficence." Anaxilaus the king, being asked "what was the most blessed thing in a kingdom?" answered: "Never to be overcome by beneficence." Vespasian the Emperor, although most avaricious, nevertheless said that "it was not permitted for anyone to depart sad from the face of the Emperor." Titus at dinner, remembering that on that day he had bestowed nothing on anyone: "Friends," said he, "I have lost a day." Alexander Severus the Emperor, being asked "who was the best king? He," said he, "who retains friends by gifts, and seeks out and reconciles enemies by beneficence." Alphonsus, king of Aragon, hearing that some were ungrateful for benefits received, said that "the ungrateful would never prevent him from remaining both humane and beneficent." Why then should not a Christian follow the beneficence of Christ who, as St. Peter says in Acts X, 38, "went about doing good and healing all that were oppressed by the devil?" By such sacrifices indeed does one merit God. — He calls "sacrifices" communion and beneficence, both because every good act of any virtue referred to the honor of God is an act of religion, and thus becomes as it were a sacrifice to God; and properly because almsgiving is as it were a sacrifice not immolated, but offered to God through the hands of the poor who live from it. But it is most pleasing to God, and pleases him more than sacrifice: so much so that God esteems as given and offered to himself that which is given to the poor. For, as Christ says in Matthew XXV, 40: "As long as you did it to one of these my least brethren, you did it to me." Thus the Apostle calls almsgiving in Greek a liturgy, II Corinthians cap. IX, verse 12. In a similar way, Philippians IV, 18, he calls the alms of the Philippians sent to him "an odor of sweetness, a sacrifice acceptable, pleasing to the Lord." See Chrysostom on Psalm XCV, where he enumerates ten kinds of such sacrifices. The first, he says, is the sacrifice of martyrdom; the second, of supplication; the third, of jubilation; the fourth, of justice; the fifth, of almsgiving; the sixth, of praise; the seventh, of compunction; the eighth, of humility; the ninth, of preaching; the tenth, of beneficence toward the Saints. He merits. — Calvin and Beza calumniate our Interpreter here, saying that he translated badly and barbarously, because he introduces the name of merit, when that is not in the Greek. But I respond that in Greek it is εὐαρεστεῖται, that is, as Chrysostom, Theophylactus, Oecumenius and Erasmus translate it, "is conciliated and pleased," and consequently God is provoked and induced to do good to those who are beneficent toward others: which is nothing other than that we merit, or conciliate God to ourselves actively; or passively, that God merits this, that is, is pleased and conciliated, as Erasmus noted? For promereor is a deponent verb, and therefore can be taken both passively and actively. Just as therefore we merit and conciliate princes to ourselves with gifts, so that they may be friends to us, propitious, beneficent: so likewise with almsgiving and good works we conciliate and merit God, so that He may become more a friend to us, propitious and beneficent. For God holds our good works in the place of benefits, so that as many good works as we do, so many benefits does God reckon as bestowed upon Himself by us, which He, as He is most liberal, has determined and decreed to recompense, and to compensate with His grace and glory, and to render to them as merits the most ample reward. The Syriac translates scaphar, that is, "God is beautified," as if to say, Our almsgiving is of marvelous pleasure to God, it feeds itself, delights, beautifies, gladdens and glories in itself; which we commonly say in Flemish, hy is daer moy mede.
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17. Obey your prelates, and be subject to them. — By "prelates" he calls pastors and Bishops; to these, even if they be difficult and wicked, says Theophylactus, he commands that humble, submissive and supplicant obedience be shown (for this is what ὑπείκετε, that is, be subject, signifies), as if to say: Whatever your pastors command you, which is holy and sound, do it; fasting, prayers, feasts, supplications and the like the Bishop prescribes; he forbids taverns and banquets: obey. They themselves watch over you as being about to render an account for your souls. — "Watch over," that is, they ought to watch over, and truly when they are good, as they already are, in fact they do watch over, as if to say: However much honor, reverence and obedience you show to the prelate, you will never equal the burden and danger which he himself has undertaken for you. For he must bear the burden and care of your soul, and of all and each of his subjects, and he exposes himself to the danger of eternal death for them: for the integrity and salvation of each will be required of him on the day of judgment. Secondly, since the burden of the prelate is so great, obey him promptly, lest, if you be difficult and disobedient, you aggravate his burden, under which he himself groans, while he thinks that for your disobedience and wickedness he will have to render an account to God. See how great is the burden of pastors and rulers, so that not without reason did Chrysostom say here, homily 14: "I marvel if any of the rulers can be saved." Who now would seek or desire this honor, or rather this burden and danger? The Apostle proves by three reasons that obedience is owed to prelates. The first is already explained, because they themselves watch over as being about to render an account to God for the souls of subjects. The second is what follows: "That they may do this with joy, and not groaning." The third is: "For this is not expedient for you." Our Alphonsus Rodriguez weighs each of these reasons prudently and treats them pathetically, tract. V On Obedience, cap. X. That they may do this with joy, and not groaning. — The obedient one makes the burden light for the prelate, so that he may rejoice in his obedience and progress, says Theophylactus; but the disobedient one aggravates the burden for the prelate and makes him groan. For "Prelates groan" under the burden of rule, when they see their labors to be vain and fruitless, when they strive to advance their subjects in virtue and discipline, and the subjects evade this, nay resist; when, with them resisting, they keep watch, and devise and undertake all methods and ways by which they might bring them back to a sound mind, and with all devised and done, they see themselves making no progress, nay the subjects becoming harder: then indeed the burden of rulers is marvelously aggravated by this disobedience and rebellion of subjects and is almost overwhelmed, so that they groan and sigh under it. Paul insinuates that Prelates ought to correct disobedient subjects, not by avenging, but by groaning and praying, yet so that they do not omit paternal correction and punishment, as the matter, time and person require. For this is not expedient for you. — In Greek ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο, "for this is unprofitable to you." This unprofitableness or loss is the punishment due to the fault of disobedience, says St. Basil in Constitutions XXII, and this first, because, as Chrysostom says, the groaning of the Prelate on account of the disobedience of the subject invokes the Lord, that he himself may avenge it severely. Secondly, because this groaning and the disobedience of the subject constrains the prelate, so that he does not dare to command what is more useful to the subject, but what is more pleasing and agreeable to him; and so the subject is deprived not only of the merit of obedience, but is also exposed to the danger of eternal salvation. Thirdly, because, as Chrysostom says, what a chorus is without a leader, an army without a commander, a ship without a captain, a flock without a shepherd, this is a subject without a prelate. Just as therefore it is expedient for a chorus to obey promptly and follow the precentor, so that there be fitting and harmonious concord; and just as it is expedient for victory that an army follow its commander; finally, for a flock to be safe from the wolf and to be well fed, it is expedient to follow its shepherd: so plainly for a subject, that he may make progress and be saved, it is expedient to obey promptly his prelate.
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18. Pray for us; for we are confident that we have a good conscience in all things, willing to behave well. — For the word gives a reason not so much positive as removing an impediment to prayer, as if to say: Pray for me: for I am not an apostate from the law, I am not a dissembler, I am not an impostor, and consequently I am not unworthy of the prayer of the faithful, as some detract from me among you, O Hebrews. For my conscience is a witness to me, and dictates to me that I have sincerely preached the word of God, that I have not detracted from the Mosaic law out of hatred, that I have not sought honors, that I have not sought gains; but have purely announced the Gospel truth, and have sought only the glory of God and your salvation. Thus Chrysostom and Theophylactus.
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19. Moreover I beseech you to do this the more speedily that I may be restored to you. — The word "restored" indicates that Paul was detained and bound in prison, but was soon to be set free, as is gathered from verse 23, when he wrote these things. Thus Anselm. St. Thomas notes that Paul was accustomed in all things to have recourse to God through prayer, and therefore all his actions were directed by God and proved fortunate, and had a happy and fruitful outcome. Let all Christians do the same, especially preachers of the Gospel, and those who seek the gain of souls.
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20 and 21. Now the God of peace, who brought again from the dead the great pastor of the sheep, in the blood of the eternal testament, our Lord Jesus Christ, fit you in all good. — "God of peace," namely he calls Him the author and lover of peace, both because God through Christ made peace with men and was reconciled to them; and because God wills, commands, and through the grace of Christ effects that all, as sheep in the Church as in the fold of one pastor Christ, live peacefully and amicably. By the word "peace" Paul wishes schisms to be removed, and that they again cultivate peace and friendship with one another. For Paul had perpetual war with the Jews. Whence also the Hebrews converted to Christ regarded and heard Paul, as it were an enemy of the Mosaic law, not with equanimity and favorable eyes. Thus Theophylactus. In the blood of the testament. — These words Anselm and Ribera refer, not to "brought again," but to "the great pastor," and by "the blood of the testament" they understand the blood of Christ in the Eucharist, of which Christ said: "This is my blood of the new and eternal testament," that is to say, How great a pastor Christ is, is evident from the blood of the Eucharist, because Christ not only by doctrine, but also by his blood in the Eucharist feeds and pastures us, not once, but always and eternally, namely as long as the Church shall endure, and faith and the faithful, who have need of this blood. Note here: The blood of the Eucharist is called "the blood of the eternal testament," because by this blood Christ sanctified for us his new Testament, which shall endure eternally, by which he himself instituted us heirs of his eternal inheritance, that is to say, Since therefore we all drink of this blood of Christ, and through it are about to obtain the same heavenly inheritance, it is plainly necessary that, as brothers, table-companions and children of Christ, we live in the greatest peace and concord. This sense is fitting, pious and elegant. But more plainly and genuinely you should refer "in the blood" both to "brought again" and to "the great pastor," that is to say, God brought Christ from death and raised him up, and having brought him up and raised him up made him the great pastor, "in the blood," that is, by the merit of the death and blood which Christ shed on the cross, by which blood the new testament was confirmed, and our reconciliation with God; and Christ became the great pastor of sheep, and we became the sheep of Christ. Hence Christ, in John X, calls himself "the good pastor, who lays down his life for his sheep." Thus Cajetan, Galen and others: for the Greek τὸ "in the blood" is the same by Hebraism as "through the blood, by the merit and price of the blood," and signifies the blood of Christ shed on the cross for us. For in a similar manner Zacharias, chapter IX, verse 11, says: "Thou also in the blood of thy testament hast sent forth thy prisoners out of the pit, wherein there is no water." That is, "thou, O Christ, by the merit of thy blood and death, by which thou didst establish the new covenant between God and men for the giving of eternal inheritance to thy children, didst lead forth the fathers who hoped in thee from limbo, and didst lead them with thee into heaven ascending." Thus St. Jerome and Cyril in Zacharias IX. As therefore by the merit of his blood and death he led the fathers from limbo to heaven, so by the same merit he brought himself from death to life. Theophylactus notes that the Apostle repeatedly opposes the Testament of Christ as eternal and never to be dissolved to the old and Mosaic Testament, which was temporary, perishable and abolished by Christ. 21. Fit you in all good. — In Greek it is καταρτίσαι, which first, with Galen, can be translated "restore," and you as limbs and members dislocated and wavering in persecution, firmly bind and unite to the body and structure of Christ, namely the Church. It could also be referred to the restoration of injured and dislocated fraternal charity, that is to say, God you as limbs dislocated or torn apart by schism, restore, gather and bind to mutual peace and charity, in one body of the Church. For thus in I Corinthians I, 10, the Apostle commanded the Corinthians to be in the same mind perfect, that is plainly concordant and of one mind, where the same word is καταρτίσαι. Secondly and better, when with others you translate καταρτίσαι everywhere, "perfect, complete, in all its numbers and parts, as it were in all its limbs," so that namely in all good, grace and virtue adapted, formed, perfected and consummated you may be. Whence follows: "That you may do his will," etc. Doing in you that which is pleasing before him through Jesus Christ. — In other and other words he says the same thing: this is the force and abundance of the Pauline spirit. These three things therefore are in reality the same: first, "fit or perfect you in all good;"; second, "that you may do his will;"; third, "do in you that which is pleasing before him." For we please God by no other thing than by good work, by which we do his will. Note: Great praise of a good work is: first, that through it we do and fulfill God's will; second, that through it we please God and delight God: and this is the purest act of charity familiar to holy men, namely that they do all their works in this manner and for this end, so that they may be able to please God, be grateful to Him, feed Him and delight Him; just as a friend toward a friend, a bridegroom toward a bride, a son toward a father strives in all things to please, to beautify, to be in delights, and to delight him in all ways. Note secondly: God "through Jesus Christ," that is, through the grace which He bestows upon us through the merits of Christ, makes us work good deeds by which we please Him, lest anyone with Pelagius attribute this to himself and his own merits or to the powers of nature. Note thirdly, that "what may please before Him" can be referred both to actions and to passions, as if to say: God, O Hebrews, so fits and perfects you in all good, virtue and fortitude, that you do His will, and so that you, thus fitted and perfected, may endure persecutions, proscriptions and any adversities, which please Him, and by which it pleases Him to increase your virtue, patience, crown and glory, He may set before you, decree, send or permit.
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22. Now I beseech you, brethren, that you suffer the word of exhortation. — As if to say: I Paul, although I am not properly yours, O Hebrews, but the Apostle of the Gentiles, do not command, but beseech you, that you receive with equanimity this my consolatory and exhortatory (for the Greek παρακλήσεως signifies both) — namely, epistle, for undertaking greater contests for the faith of Christ. By these words Paul insinuates himself to the Hebrews. For he was suspected by them as an enemy of Judaism, or was disliked; and on the other hand the Hebrews, oppressed by persecutions and temptations, seemed likely to receive his exhortation with difficulty. For I have written to you in a few words. — "In a few words," if indeed you regard the subject matter and dignity, and my zeal and affection toward you, O Hebrews. Paul says this, according to Chrysostom and Theophylactus, because the Hebrews were of small spirit in their tribulations: for it is the nature of such people not to bear a long discourse. St. Thomas and Anselmus note that brief discourses are generally more pleasing: for if they are pleasing and acceptable, they are drawn in more eagerly; but if they are troublesome and displeasing, they cause little trouble, because they are brief, and this is what Paul says here: "Suffer the word of exhortation; for I have written to you in a few words." Hence the Wise Man admonishes in Ecclesiastes V, 1: "Let thy words be few." And the Poet: Whatever you command, be brief, so that quickly the words May be perceived by docile minds and retained by the faithful. Let preachers note and observe this. Thus they will please more people and produce more fruit.
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23. Know that our brother Timothy is sent away. — The Greek γινώσκετε can be translated both as "you know" and as "know." The word "sent away" signifies that Timothy was in bonds somewhere, although this is not narrated elsewhere. Thus Chrysostom, Theophylactus, Oecumenius, Primasius, Anselmus, St. Thomas. All of whom, however, add a second sense, namely that "sent away" can be said from friends, for example from the Athenians, who detained him with them by importunate prayers. But the former sense is clearer: hence the Syriac version translates it desteri, that is, "loosed from bonds." It signifies that Timothy was not in Rome, from where Paul wrote this, but was in bonds elsewhere, which the following indicates: "With whom, if he come shortly, I shall see you."
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24. I shall see you. — Therefore Paul knew that he would soon be freed from prison. Salute all your prelates. — Paul signifies, according to Theodoretus, that he is writing to the people: for the prelates do not need this doctrine and exhortation of his. And all the saints, — that is, Christians, who by calling, profession, office and duty are saints, that is, ought to be, as I said in Romans I, 7. The brethren from Italy salute you. — From Rome, as I said at the beginning of the epistle, Paul writes these things. Beza denies this: for Paul, he says, here commemorates not Romans, but Italians as those who salute. But I answer that this happened because Paul had traversed Italy, as well as other provinces, by preaching: the name of Paul also, celebrated everywhere, had drawn many Christians from all of Italy to Rome to visit him. It is not therefore surprising if these Italians present with Paul in Rome salute the Hebrews through Paul. In the same manner Paul, if he had written these things at Bologna, or in another city of Italy, could have said: "The brethren from Italy salute you." Add that by "Italians" Romans can be understood antonomastically: for Rome was the head and metropolis of Italy. Thus Luke, Acts XVIII, 2, says that Priscilla and Aquila came from Italy, that is, as he himself immediately explains, from the city of Rome, from which they had been driven out with the other Jews by the edict of Claudius. For Claudius had ordered not all of Italy, but only the city of Rome, to be emptied of Jews.
Concluding Dedication and Blessing And let these things be said concerning these epistles; now I return all to whence they came. Accept therefore, St. Paul, as the beginning, so also the end of this work. For the whole is yours, not mine. For who am I? and what is a commentary on your epistles? This work is not of my strength, not of my weak and infirm health, not of my talent, not of my wisdom. For truly and in my conscience I am the most foolish of men, and the wisdom of men is not with me. It is yours therefore, from your seed and origin, by your aid, intercession, suggestion; it is yours by my wish, duty, aim, gift; it is yours in argument, end, praise. To you therefore that which, as owed by so many titles, I offer, nay rather return, not to myself, but to you, and to God our Lord I attribute it, consecrate it, and dedicate it: "Not to us, O Lord, not to us, but to thy name give glory." God appointed you Teacher of the Gentiles, teacher of all ages. In your age by living voice you taught the whole world by your preaching; now reigning in heaven you teach the same, and will teach even to the end of the age through your monuments, through these fiery and divine epistles. Grant that this commentary may serve this purpose, grant that what I have written here outwardly, the Holy Spirit may suggest and teach inwardly to very many, so that very many from the reading of them may make progress both in true faith and wisdom, and in virtue and Christian, nay Apostolic, spirit, and I first of all, who am a little child knowing not my going out and coming in. Truth, and your true mind I have beheld everywhere with fixed eyes and attained. For truth itself is dearer to me than life. If anywhere I have wandered from it, as a man I have wandered, show this error to me and to others, lest anyone stumble into it. For I desire to leave all truth as my heir, no error of mine. Offer also these same things to St. Mary the Mother of God, who is the mother of eternal Wisdom, and the common mother of us all, to whom I owe myself and all that is mine, inasmuch as she, undeserving and unworthy as I am, called me to Religion and this holy Society of her Son, and in the Society itself has always guided me marvelously, and especially in this work, helped, instructed, and made it so that my slow and unpolished mind and hand became the pen of a scribe writing swiftly: so that she herself may offer these same things to her blessed Son Jesus Christ, for his perpetual pleasure, praise and glory, which alone in life and in death, in time and in eternity I intend and strive to celebrate and promote with all my wishes and studies, and with all the strength of body and soul. For this is eternal life, that all may know the true God, and whom he sent, Jesus Christ, who is our salvation, our love, our joy, our hope and beatitude, our God and all things. Grant finally, that with him together after this brief life we may enjoy him in heaven, where his praises not in human but in angelic tongue we may celebrate forever and sing continually: "Glory be to the Father, and to the Son, and to the Holy Ghost. Amen." O Jesus Christ, our love, by the blood of thy eternal covenant, fit us in all good, that always and everywhere we may do thy will, and those things which are pleasing to thee. O Father of the age to come, lead us by the right path to happy ETERNITY, so that for ever and ever we may sing to the Holy Trinity: "Thou hast redeemed us, O Lord God, and made us a kingdom and priests, and we shall reign forever." O boundless, o glorious, o exceedingly long, high, broad and deep ETERNITY!
Machine translation from the Latin, not reviewed.
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Postquam supra monuit eos apostolus, qualiter se debent habere ad perferenda mala, hic monet quomodo se debeant habere ad operandum bona. Unde secundum Glossam ab isto loco incipit moralis instructio post commendationem et exhortationem ad imitandum ipsum. Et circa hoc duo facit; primo enim hortatur ipsos ad bona; secundo orat pro eis, ibi Deus autem pacis. Circa primum tria facit: primo enim ostendit, quomodo debent bonum operari, quantum ad proximos; secundo quantum ad seipsos, ibi honorabile connubium; tertio quantum ad praelatos, ibi mementote praepositorum. Dicit ergo quantum ad primum sic: dictum est, quod promissum est nobis regnum immobile, ad quod si volumus pervenire, necesse est nos charitatem habere. Ergo charitas fraternitatis maneat in vobis. I Io. c. IV, 20: qui non diligit fratrem suum, quem videt, Deum quem non videt, quomodo potest diligere? Item I Petr. II, 17: omnes invicem honorate, fraternitatem diligite. Quia vero charitas non est otiosa, ut dicit Gregorius, ideo hortatur ad opera charitatis. I Io. III, 18: non diligamus verbo neque lingua, sed opere et veritate. Ideo dicit, quod debemus ostendere charitatem peregrinis per hospitalitatem, vinctis per compassionem, pauperibus per subventionem. Et primum ponit, ibi et hospitalitatem nolite oblivisci; secundum, ibi mementote vinctorum; tertium, ibi et laborantium.
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Dicit ergo quantum ad primum nolite oblivisci hospitalitatem. Et dicit oblivisci quia isti aliquando in prosperitate sua multum fuerant hospitales, sed modo depauperati erant, et ideo non ita bene poterant; tamen animat eos ad continuandum secundum possibilitatem suam. Rom. XII, 13: hospitalitatem sectantes. Et specialiter facit mentionem de hospitalitate, quia qui peregrinos recipit, tria opera misericordiae simul implet, quia et recipit, et cibat, et potat. I Petr. IV, 9: hospitales invicem sine murmuratione. Et subdit rationem, quia per hanc multi placuerunt, Angelis hospitio receptis, sicut patet de Abraham et Lot, Gen. XIX, 2 ss. Alia littera habet: per hanc quasi nescientes, receperunt Angelos; quia non credebant eos esse Angelos, quod verum est in principio; unde quod Abraham adoravit eos, putavit quod essent viri sancti a Deo missi, et adoravit eos adoratione duliae, quae exhibetur sanctis, et quasi hominibus cibos obtulit. Sed postmodum intellexit eos Angelos, in quibus Deus loquebatur, et locutus est eis sicut Deo, dicens: non est hoc tuum, qui iudicas omnem terram, et similiter Lot.
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Quantum ad secundum dicit mementote vinctorum illorum, scilicet qui propter Deum missi sunt in carcerem; mementote visitando et redimendo, tamquam essetis simul corporaliter cum eis vincti. Hoc enim est aliud opus misericordiae. Matth. XXV, 36: in carcere eram, et venistis ad me. Contra quod Is. XIV, 17, dicitur: vinctis eius non aperuit carcerem. Hoc ipsi aliquando fecerunt, sicut patet supra X, 34. Specialiter autem hoc pertinet ad opus misericordiae, alienam miseriam suam reputare. Quantum ad tertium dicit et laborantium, sive labore corporali. Ps. CXXVII, v. 2: labores manuum tuarum, quia manducabis. Sive sollicitudine spirituali. II Tim. II, v. 6: laborantem agricolam oportet primum de fructibus percipere. Sive in malis sustinendis. Eccle. I, 17: et cognovi, quod in his quoque esset labor et afflictio spiritus. Breviter, tota praesens vita labor quidam est. Iob V, 7: homo ad laborem nascitur, et avis ad volatum. Supple: mementote, tamquam et ipsi in corpore morantes. Per quod experti estis, quid necesse sit laborantibus. Eccli. XXXI, 18: intellige quae sunt proximi tui ex teipso. Matth. VII, 12: omnia quaecumque vultis, ut faciant vobis homines, eadem et vos facite illis. Deinde cum dicit honorabile connubium, monet bona facere quantum ad seipsum. Et circa hoc duo facit. Primo enim ponit monitionem contra concupiscentias carnalium delectationum; secundo contra cupiditatem rerum exteriorum ibi sint mores sine avaritia. Primo ergo ponit monitionem, dicens honorabile, et cetera. Circa quod sciendum est, quod circa venerea contingit dupliciter peccatum. Uno modo per illicitam coniunctionem soluti cum soluta, et quantum ad hoc dicit honorabile connubium, supple: sit in omnibus, qui continere nolunt, non coniunctio fornicatoria. Et dicitur honorabile, quando fit secundum debitas circumstantias matrimonii. Ex quo patet quod actus matrimonialis potest esse sine peccato, quod est contra haereticos. I Cor. VII, 28: si nupserit virgo, non peccavit. Unde dominus ad ostendendum bonum esse actum matrimonii, primum signum fecit in nuptiis et matrimonium nobilitavit praesentia sua corporali et nasci voluit de coniugata. Alio modo per violentiam thori maritalis, quando scilicet vir accedit ad alterius uxorem, vel mulier ad alterius virum. Et quantum ad hoc dicit et thorus immaculatus. Et Sap. XIV, 24: neque vitam, neque nuptias mundas iam custodiunt, sed alius alium per iniustitiam occidit, aut adulterans contristat. Item c. III, 13: felix sterilis et incoinquinata, quae nescivit thorum in delicto, habebit fructum in respectione animarum sanctarum.
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Subdit autem apostolus rationem, dicens fornicatores enim et adulteros iudicabit Deus. In quo elidit errorem aliquorum dicentium, quod Deus peccata carnalia non punit, nec curat. Eph. V, 6: nemo vos seducat inanibus verbis, propter haec enim, scilicet propter peccata carnalia, quae praemiserat, venit ira Dei in filios diffidentiae. Ideo dicit hic fornicatores, propter hoc quod dixit honorabile connubium, et adulteros, propter hoc quod dixit thorus immaculatus, Deus iudicabit, id est, condemnabit. Eph. V, v. 5: omnis fornicator aut immundus, aut avarus, quod est idolorum servitus, non habet partem in regno Dei et Christi. Deinde cum dicit sint mores, prohibet cupiditatem bonorum exteriorum: circa quae contingit peccare duobus modis. Uno enim modo per tenacitatem; alio modo per cupiditatem. Liberalitas enim est virtus, quae ponit medium circa pecunias, quantum ad dationem et quantum ad acceptionem.
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Quantum ad primum, scilicet contra tenacitatem, dicit sint mores sine avaritia. Avarus enim dicitur nimis tenax, quasi avidus aeris. Unde Eccli. X, 9: avaro nihil est scelestius. Quantum ad secundum dicit contenti praesentibus. Illi qui super his quae habent, volunt alia cumulare, non sunt contenti praesentibus. I Tim. VI, 8: habentes alimenta et quibus tegamur, his contenti simus. Vel quod dicitur sint mores sine avaritia, prohibet avaritiam quantum ad cupiditatem et tenacitatem. Cum vero dicit contenti praesentibus, excludit causam avaritiae, scilicet sollicitudinem. Matth. VI, 34: nolite solliciti esse, et cetera. Non enim prohibetur, quod homo non sollicitetur de rebus in posterum necessariis, sed quod cura et sollicitudo non praeoccupet mentem. Sic enim qui praeoccupat futuram sollicitudinem, sollicitus est in crastinum. Deinde cum dicit ipse enim dixit, ponit monitionis rationem. Et est ratio, quare non debemus superflue esse solliciti, sed tamen facere quod in nobis est, scilicet cum fiducia divini auxilii. Ipse enim dixit, Ios. I, v. 5: non te deseram, scilicet quin ministrem tibi necessaria, neque derelinquam, scilicet fame perire. Ps. XXXVI, 25: non vidi iustum derelictum, nec semen eius quaerens panem. Vel non derelinquam, quin liberem te a malis. Et ex hoc causatur fiducia in corde, ita ut confidenter dicamus. Is. XII, 2: fiducialiter agam, et non timebo. Et quid dicemus? Illud Ps.
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CXVII, v. 6: dominus mihi adiutor, non timebo quid faciat mihi homo. Adiutor inquantum a malis liberat. Ps. XLV, 2: adiutor in tribulationibus, quae invenerunt nos nimis. Et ideo non timebo quid faciat mihi homo, id est, adversarius quicumque carnalis. Is. LI, v. 12: quis tu, ut timeas ab homine mortali? Vel Diabolus, qui dicitur homo ab homine victo; sicut Scipio Africanus a devicta Africa dictus est Africanus. Matth. XIII, 28: inimicus homo hoc fecit. Deinde cum dicit mementote praepositorum, etc., ostendit quomodo debent bonum operari, quantum ad praelatos. Et circa hoc facit duo: primo enim ostendit, quomodo se debent habere ad mortuos, scilicet ut eorum sequantur exempla; secundo quomodo ad viventes, scilicet ut eis obediant, ibi obedite praepositis vestris. Quantum ad primum duo facit. Primo enim ostendit, quomodo bonorum doctrinam imitentur; secundo quomodo malorum doctrinam devitent, ibi doctrinis variis.
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Dicit ergo mementote praepositorum vestrorum, qui vobis locuti sunt verbum Dei, id est, apostolorum qui vobis praedicaverunt. Is. LI, 2: attendite ad Abraham patrem vestrum, et cetera. Non solum autem praedicaverunt verbo, sed etiam facto ostenderunt. Mc. ult.: sermonem confirmante sequentibus signis. Non solum mementote verborum, sed etiam intuemini exitum. I Mach. II, 51: mementote operum patrum, quae fecerunt in generationibus suis, et accipietis gloriam magnam, et cetera. Iac. V, 10: exemplum accipite, fratres mei, mali exitus, et longanimitatis, et laboris, et patientiae, prophetas qui locuti sunt in nomine domini, et cetera. Sed non solum hoc imitemini, scilicet exitum, ut scilicet pro Christo patienter sustineatis, sed etiam conversationem, ad bonam enim mortem venitur per bonam conversationem; imitamini etiam fidem illorum ut ab illa non declinetis.
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Sequitur Iesus Christus heri, et hodie ipse et in saecula; secundum Glossam sic introducitur littera ista: ipse enim supra dixerat, quod scilicet dictum est Iosue I, 5: non te deseram, neque derelinquam; poterant isti dicere: ille cui hoc dictum est, bene debebat confidere de Dei adiutorio, nos autem non sic, quibus non est dictum. Hoc removet apostolus, dicens quod Christus, qui hoc dixit Iosue, manet in aeternum. Et ideo sicut tunc potuit ipsum iuvare, ita potest modo auxiliari nobis. Ideo dicit Iesus Christus heri et hodie, et cetera. Vel potest referri ad immediate dictum. Iam enim dixerat, quod deberent imitari apostolos. Poterant dicere, quod non est simile, quia illi immediate instructi fuerunt a Christo et servierunt sibi, nos autem non sic. Et ideo dicit apostolus quod Christus manet ideo et instruit nos ad serviendum sibi. Unde dicit Iesus Christus heri, scilicet in tempore primitivorum apostolorum, et hodie scilicet in tempore isto; ipse et in saecula. Matth. ult.: ecce ego vobiscum sum usque ad consummationem saeculi. Apoc. I, 8 dicit dominus Deus qui erat, et qui est, et qui venturus est, omnipotens. Ps. ci, 28: tu autem idem ipse es, et anni tui non deficient. In hoc ergo ostendit apostolus aeternitatem Christi.
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Supra monuit apostolus ad imitandum exempla et conversationem eorum, qui decesserunt, hic monet ad insistendum doctrinae eorum. Et circa hoc duo facit. Primo enim ponit monitionem suam; secundo assignat rationem, ibi habemus altare. Iterum prima in duas. Primo enim ponit monitionem suam in generali; secundo explicat ipsam, ibi optimum enim est gratia. Dicit ergo nolite abduci variis et peregrinis doctrinis, quasi dicat: ita dixi quod debetis imitari fidem apostolorum. Ergo a doctrina ipsorum per quamcumque aliam doctrinam nolite abduci, id est removeri. Ubi sciendum est, quod cum veritas consistat in medio, cuius est unitas, et ideo uni vero multa falsa opponi possunt, sicut uni medio multa extrema. Doctrina ergo fidei una est, quia a puncto in punctum non convenit ducere nisi unam rectam lineam. Omnes aliae doctrinae multae sunt, quia a recto multis modis contingit deviare. Et ideo dicit doctrinis variis, id est divisis. Os. X, 2: divisum est cor eorum, nunc interibunt. Hae sunt illae doctrinae, de quibus I Tim. IV, v. 1 s.: doctrinis Daemoniorum in hypocrisi loquentium mendacium. Item sunt peregrinae, scilicet a fide Catholica; a nobis autem tales doctrinae non sunt sustinendae, quia non sumus hospites et advenae, sed sumus cives sanctorum et domestici Dei, Eph. II, 19. Deinde cum dicit optimum est enim gratia, explicat in speciali, quae sunt variae et peregrinae doctrinae. Unde sciendum est, quod in primitiva Ecclesia fuit unus error, quod ad salutem necessaria erat observantia legalium, quae praecipue consistebat in quibusdam cibis sumendis, puta agni paschalis, Ex. XII, 3 ss., et in abstinendo a quibusdam cibis, sicut patet Lev. XI, et in aliis multis locis. Alius error fuit, quod passim licebat uti delectationibus corporalibus. Et iste fuit error Nicolaitarum. Et de utroque possunt haec verba exponi, sed magis proprie de primo. Dixit ergo supra: nolite abduci a veritate fidei, per varias et peregrinas doctrinas. II Thess. II, 2: non cito moveamini a sensu vestro. Gal. I, 6: miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud Evangelium. Deus enim a nobis requirit cor. Prov. XXIII, 26: praebe, fili mi, cor tuum mihi. Et ideo optimum est gratia stabilire, nam debet esse firmum et stabile. Contra quod dicitur Ps. XXXIX, 13: cor meum dereliquit me. Hoc autem non stabilitur escis corporalibus, sed per gratiam iustificantem. Rom. III, 24: iustificati gratis per gratiam ipsius et per redemptionem, quae est in Christo Iesu. Et ideo dicit non escis, quae non profuerunt. Rom. XIV, 17: non est regnum Dei esca et potus, sed iustitia et pax, et cetera. Non est ergo stabilimentum cordis in moderata vel superflua sumptione cibi, sed magis in gratia Dei. Ps. CXI, 7 s.: paratum cor eius sperare in domino, confirmatum est cor eius, non commovebitur, donec, et cetera. Spes autem est quasi anchora stabiliens corda. Supra VI, 18 s.: confugimus ad tenendam propositam nobis spem, quam sicut anchoram habemus animae tutam et firmam. Et dicit, quod non profuerunt ambulantibus in eis, id est sperantibus in eis, quia illis qui eis utuntur ad necessitatem prosunt ad salutem corporis; sed qui totum studium ponunt in eis, ambulant in ipsis, et talibus nec proficiunt ad salutem animae nec corporis. Ier. XI, 15: numquid carnes sanctae auferent a te malitias tuas, in quibus gloriata es?
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Deinde cum dicit habemus altare, assignat rationem, et est valde subtilis. Sicut enim legitur Lev. XVI, 29 s., decima die septimi mensis, summus sacerdos sanguinem vituli et hirci inferebat intra sancta, pro sua ignorantia, et illorum corpora cremabantur extra castra. Et quia erat oblatio sacerdotum, non comedebantur carnes eorum. Quod enim offerebant pro peccato sacerdotum non comedebant, sed extra castra comburebant. Ex ista ergo figura trahit apostolus mysterium. Per sanguinem enim illum figurabatur sanguis Christi, ut supra dictum est, cap. IX. Vitulus enim et hircus Christum figurabant, quia vitulus erat hostia sacerdotalis, et hircus immolabatur pro peccato. In quo figurabatur, quod Christus debebat immolari pro peccato, non suo, sed populi. Vitulus ergo et hircus immolatus, est Christus sacerdos seipsum offerens pro peccatis nostris. Sanguis ergo Christi illatus est intra sancta, et caro cremata est extra castra. Ubi duplex est significatum. Unum, quod Christus in civitate immolatus est linguis Iudaeorum. Unde et Marcus dicit ipsum hora tertia crucifixum, licet hora sexta fuerit in cruce levatus. Aliud quod per virtutem passionis suae Christus intra caelestia sancta nos introducit ad patrem. Quod autem corpora illorum cremabantur extra castra, quantum ad caput nostrum, significat quod Christus passurus erat extra portam: quantum vero ad nos, qui sumus membra, significat quod pro illis, qui sunt extra castra legalium vel exteriorum sensuum, immolatur Christus. Qui enim erant in castris, de carnalibus illis non comedebant. Haec est ergo figura, quam proponit apostolus, cuius primo ponit significatum; secundo ponit figuram, ibi quorum enim animalium; tertio inducit conclusionem exeamus igitur. Dicit ergo: stabiliamus corda nostra non escis, sed gratia. Aliter enim non possumus, quia habemus altare. Istud altare vel est crux Christi, in qua Christus pro nobis immolatus est; vel ipse Christus, in quo, et per quem preces nostras offerimus. Et hoc est altare aureum, de quo dicitur Apoc. VIII. De isto ergo altari non habent potestatem edere, id est, fructum passionis Christi percipere et ipsi tamquam capiti incorporari, qui tabernaculo legalium deserviunt. Gal. V, 2: si circumcidimini, Christus vobis nihil proderit. Vel tabernaculo corporis deserviunt, qui carnales delectationes sequuntur. Rom. XIII, v. 14: carnis curam ne feceritis in desideriis. Talibus enim nihil prodest. I Cor. XI, v. 29: qui enim manducat et bibit indigne, iudicium sibi manducat et bibit. Dicitur autem corpus tabernaculum, quia in ipso tamquam in bello habitamus contra hostes, et modicum manet. II Petr. I, 14: velox est depositio tabernaculi mei. Et ideo non est ei deserviendum.
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Deinde cum dicit quorum enim animalium, prosequitur figuram ipsam. Et primo figuram veteris legis; secundo figuram novi testamenti, ibi propter quod et Iesus. Quantum ad primum dicit quorum enim animalium, et cetera. Et potest legi littera ista duobus modis. Uno modo sic: horum animalium corpora cremantur extra castra, scilicet vituli et hirci, quorum sanguis infertur in sancta per pontificem pro peccato sacerdotum et multitudinis. Aliter sic, ut per illa animalia intelligatur Christus vel sancti eius. Per omnes enim hostias veteris legis figurabatur Christus et per consequens membra eius: Christi ergo corpus, cuius sanguis illatus est in sancta caelestia pro peccato totius mundi, igne passum in ara crucis, extra portas Ierusalem, quasi extra castra crematum est. Vel etiam sancti extra castra, id est extra communem societatem hominum, igne charitatis, ieiuniis, orationibus et aliis operibus misericordiae se cremant. Quorum, id est, pro quibus efficaciter sanguis Christi in sancta illatus est. Primus sensus litteralis est. Propter quod, adaptat id quod fuit in novo testamento figurae veteris testamenti, ut sit consonantia inter ipsa.
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Unde dicit propter quod et Iesus, et cetera. Et patet totum.
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Deinde cum dicit exeamus igitur ad eum, inducit duas conclusiones. Secunda, ibi per ipsum ergo. Quantum ad primum dicit: ita dictum est quod nos habemus altare, quod est extra castra. Duo ergo debemus facere, scilicet ad ipsum accedere, et super illud sacrificare. Modus accedendi ponit primo, dicens, quod sicut Christus passus est et improperium passionis extra portam sustinuit, sic et nos exeamus ad eum extra castra, id est, extra communem societatem carnalium, vel extra observantiam legalium, vel extra sensus corporis. Portantes improperium eius, scilicet Christi, id est signa passionis Christi, per quae Christus factus est opprobrium hominum et abiectio plebis. Ps. LXVIII, 21: improperium expectavit cor meum et miseriam. Vel improperium portemus, id est, renuntiemus legalibus, adveniente veritate, propter quod sumus Iudaeis improperium, id est propter signa poenitentiae quae a carnalibus improperantur. Supra XI, 26: maiores divitias aestimans thesauris Aegyptiorum, improperium Christi. Sicut enim accusatus est Christus, quod subverteret legem, ita apostolo improperabatur, quod praedicaret non debere servari legalia. Gal. V, 11: ego autem, fratres, si circumcisionem adhuc praedico, quid adhuc persecutionem patior?
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Subdit autem rationem eius, dicens non enim habemus hic manentem civitatem, sed futuram inquirimus. Homo enim libenter manet in loco suo proprio. Finis enim noster non sunt legalia, nec temporalia, sed finis noster Christus est. Rom. X, 4: finis noster Christus est, ad salutem omni credenti. Non ergo habemus hic manentem civitatem, sed ubi est Christus: ergo exeamus ad ipsum. Col. III, 1: si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens, et cetera. Is. XXXIII, v. 20: respice Sion, civitatem solemnitatis nostrae. Supra XI, 10: expectabat fundamenta habentem civitatem, cuius artifex et conditor Deus. Item meliorem civitatem appetunt, id est caelestem. Ad ipsum enim intendimus transferri, sicut ad locum et altare nostrum. Ergo exeundum est ad illud. Deinde cum dicit per ipsum ergo afferamus, ponit secundam conclusionem, quod scilicet super istud altare sacrificare debemus, et qualia sacrificia. Duplex est autem sacrificium, quod super altare Christi offerre debemus, scilicet devotionem ad Deum, et miserationem ad proximum. Quantum ad primum dicit quod postquam non sunt offerenda sacrificia legalia, Ps. XXXIX, 7: sacrificium et oblationem noluisti ergo per ipsum, id est per Christum, offeramus semper Deo hostiam laudis. Ps. XLIX, 23: sacrificium laudis honorificabit me. Istud autem sacrificium laudis vocat fructum labiorum, id est confessionem vocis. Melius enim laudatur Deus ore, quam occisione animalium.
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Unde dicit fructum labiorum confitentium nomini eius. Hoc est enim necessarium. Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem. Os. XIV, 3: reddemus vitulos labiorum nostrorum. Is. LVII, 19: creavi fructum labiorum, pacem. Hoc autem sacrificium debet esse semper, id est continue: sicut in lege erat iuge sacrificium, sicut patet Num. XXVIII. Ps. XXXIII, v. 2: benedicam dominum in omni tempore, semper laus eius in ore meo.
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Aliud sacrificium ponit, cum dicit beneficentiae autem et communionis nolite oblivisci, quasi dicat: olim opere exhibebatis opera misericordiae, modo autem saltem corde, si non potestis opere. Et ideo dicit nolite oblivisci beneficentiae, id est, liberalitatis, quantum ad ea quae datis. Largus enim beneficus dicitur. Gal. VI, 9: bonum autem facientes, non deficiamus. Eccli. XII, 6: benefac humili, et non dederis impio. Et nolite oblivisci communionis, quantum ad ea quae servatis, ut tempore suo communicetis. Act. II, 44: omnes etiam qui credebant, erant pariter et habebant omnia communia. Rom. XII, 13: necessitatibus sanctorum communicantes. Vel communionis, scilicet charitatis, per quam sunt omnia communia. Quare autem istud duplex beneficium offerre debeamus, ostendit dicens quia talibus hostiis promeretur, passive, Deus, id est, possumus Deum mereri talibus sacrificiis: ipse enim est merces nostra, quam istis operibus possumus acquirere. Gen. XV, 1: ego protector tuus sum, et merces tua magna nimis. Ps. l, 21: tunc acceptabis sacrificium iustitiae, et cetera. Is. XIX, 21: colent eum in hostiis et muneribus, et vota vovebunt domino, et solvent.
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Supra monuit apostolus, quomodo se debent habere ad praelatos mortuos, ut scilicet in fide ipsorum permaneant, hic monet eos, qualiter se debeant habere ad viventes, et primo quomodo ad alios; secundo quomodo ad seipsum Paulum, ibi orate pro nobis, et cetera. Dicit ergo obedite praepositis vestris. Ubi considerandum est, quod duo debemus praelatis, scilicet obedientiam ut ipsorum mandata impleamus, unde dicit obedite. I Reg. XV, 22: melior est obedientia quam victimae. Item reverentia, ut eos honoremus tamquam patres, et ipsorum disciplinam toleremus, et ideo dicit subiacete eis. I Pet. c. II, 13: subiecti estote omni humanae creaturae. Rom. XIII, 2: qui potestati resistit, Dei ordinationi resistit. Rationem subiectionis subdit, dicens ipsi enim pervigilant. Quare enim debeamus obedire et subiici praelatis, hoc est ideo quia incumbit eis labor et periculum imminet. Unde, quantum ad laborem sollicitudinis, qui eis incumbit de regimine subditorum, dicit quod ipsi pervigilant, id est perfecte vigilant. Rom. XII, 8: qui praeest in sollicitudine. Vigilare enim super gregem commissum incumbit praelatis. Unde Lc. II, 8 dicitur: pastores, per quos designantur praelati, erant vigilantes et custodientes vigilias noctis super gregem suum; quia dum dormiunt homines, inimicus homo superseminat zizania in medio tritici, ut dicitur Matth. XIII, 24 ss. Quantum autem ad periculum quod imminet, dicit quasi pro animabus vestris reddituri rationem. Hoc est enim maximum periculum, hominem de factis alterius rationem reddere, qui pro suis non sufficit. III Reg. XX, 39: custodi virum istum, qui si Reg. XX, 39: custodi virum istum, qui si lapsus fuerit, erit anima tua pro anima illius. Reddent enim praelati in die iudicii rationem de sibi commissis, quando fiet eis illa quaestio Ier. XIII, 20: ubi est grex qui datus est tibi, pecus inclytum tuum? Quid dices, cum visitaverit te? Tu enim docuisti eos adversum te, scilicet loquendo bona et faciendo mala, et erudisti in caput tuum, per mala tua exempla. Gregorius: scire debent praelati, quod tot mortibus digni sunt, quot exempla perditionis ad subditos transmittunt. Prov. c. VI, 1 s.: fili, si spoponderis pro amico tuo, defixisti apud extraneum manum tuam, illaqueatus es verbis oris tui, et captus propriis sermonibus. Fac ergo quod dico, fili mi, et temetipsum libera, quia incidisti in manum proximi tui. Discurre, festina, suscita amicum tuum, et cetera. Praelatus enim manu, id est exemplo boni operis, et ore, id est praedicatione, obligat se Christo pro subditis. Dicitur autem Christus extraneus, quia, ut dicit Bernardus, amicus est in sponsione, sed extraneus in exigenda ratione. Sed non videtur, quod aliquis teneatur reddere rationem nisi pro se tantum. II Cor. V, 10: omnes nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque propria corporis, prout gessit. Respondeo. Dicendum est, quod quilibet principaliter reddet rationem de factis suis. Sed inquantum actus sui quodammodo pertinent ad alium, in tantum reddet rationem de illo. Facta autem praelati pertinent ad subditos, secundum illud Ez. III, 17: fili hominis speculatorem dedi te domui Israel, et audies de ore meo verbum, et annuntiabis eis ex me. Ubi sequitur quod si praelatus (qui nomine speculatoris intelligitur) non annuntiaverit impio, ipse quidem impius in iniquitate sua morietur, sed sanguis de manu speculatoris requiretur. Si igitur pervigilant, quasi reddituri rationem pro nobis, et nos debemus quod in nobis est facere, scilicet obedire et non rebellare, ut ipsi cum gaudio hoc faciant, et non gementes, idest sustineant periculum et laborem pro nobis cum gaudio et non cum gemitu, quia bonus praelatus multum gaudet, quando videt subditos bene operantes; quia tunc labor suus non est inanis. III Io. v. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Phil. IV, 1: itaque, fratres mei charissimi et desideratissimi, gaudium meum et corona mea, sic state in domino charissimi. Ipsi autem gemunt in rebellione vestra. Gal. IV, 19: filioli mei, quos iterum parturio donec formetur Christus in vobis. Ier. IX, 1: quis dabit capiti meo aquam, et oculis meis fontem lacrymarum, et plorabo die ac nocte interfectos filiae populi mei? Gemunt etiam compatiendo, quando propter rebellionem nostram non consequimur fructum laborum ipsorum, qui est fructus aeternae haereditatis. Is. c. XXXIII, 7: ecce videntes clamabunt foris, Angeli pacis amare flebunt. Subdit autem rationem, quare debemus obedire eis, quia hoc enim non expedit vobis, quod scilicet ipsi gemant pro nobis ex rebellione nostra. Deus enim vindicabit pro ipsis. Ps. CV, 16 s.: irritaverunt Moysen in castris Aaron sanctum domini. Aperta est terra, et deglutivit Dathan, et operuit super congregationem Abiron. Is. LXIII, 10: ipsi autem ad iracundiam provocaverunt eum, et afflixerunt spiritum sanctum eius. Sequitur: et conversus est eis in inimicum, et ipse debellavit eos. Nota autem quod dicit non expedit vobis, non enim dicit: non expedit illis. Gemere enim pro commissis subditorum bene expedit praelatis. Sic gemebat Samuel super reprobatione Saulis, I Reg. XV, 35.
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Deinde cum dicit orate pro nobis, monet apostolus, qualiter se debeant habere ad ipsum. Petit enim quod ipsi orent pro eo. Simile habetur Rom. XV, 30: obsecro vos, fratres, per dominum nostrum Iesum Christum, et per charitatem spiritus sancti, ut adiuvetis me in orationibus vestris, quia, sicut dicit Glossa, impossibile est, id est, valde difficile, preces multorum non exaudiri. Matth. XVIII, 19: si duo ex vobis consenserint super terram, de omni re quamcumque petierint, fiet eis a patre meo. In hoc ergo, quod apostolus, qui certus erat quod Deo erat acceptus, petit orari pro se, percutit superbiam aliquorum qui dedignantur ab aliis preces petere, ut dicit Glossa. Rationem suae petitionis assignat, dicens confidimus enim, etc.; quod potest duobus modis intelligi. Uno modo respectu ipsorum, quorum petit orationes: quia cum apostolus Iudaeis non praedicaret, sed tantum gentibus, non videbatur eis acceptus. Et ideo poterant se excusare, ne exaudirent petitionem eius; et ideo dicit, quasi se excusando, quod ipse non habet conscientiam quin bonum ipsorum velit. Unde dicit confidimus enim, quia habemus bonam conscientiam, volentes vos etiam bene conversari in omnibus. Per quod dat intelligere, quod intendit eis prodesse cum poterit. Quia vero bonum conscientiae est a solo Deo, ideo illud attribuit fiduciae quam gerit de ipso. Vel potest referri ad ipsum apostolum, quia cum non praedicaret Iudaeis, non videbatur dignus quod orationes pro ipso fierent, quia dominus non exaudiret eos, quia hostis fidei ipsorum videbatur, sicut dicitur Ier. VII, v. 16: tu ergo noli orare pro populo hoc, neque assumas pro eis laudem et orationem, et non obsistas mihi, quia non exaudiam te. Hoc ergo removet apostolus dicens orate pro nobis quia non habemus conscientiam alicuius peccati nec alicuius malefacti, sed confidimus. Nec ait certi sumus, quia delicta quis intelligit? Eccle. IX, 1: nescit homo utrum amore an odio dignus sit. I Cor. IV, 4: nihil conscius sum, sed in hoc Cor. IV, 4: nihil conscius sum, sed in hoc non iustificatus sum. Quia ergo bonam conscientiam habemus, bene volentes conversari in omnibus, ideo non repugnat mihi quin orationes vestrae sint utiles.
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Deinde cum dicit amplius autem deprecor, assignat aliam rationem, quare debent orare pro ipso; quia scilicet hoc erit eis utile. Unde dicit amplius, id est propter aliud, deprecor hoc vos facere, scilicet orare, quo restituar vobis celerius, quod erit ad utilitatem vestram. Rom. I, 11: desidero videre vos, ut aliquid impartiar vobis gratiae spiritualis. Apostolus autem, qui sic pro omnibus factis suis recurrit ad orationem, insinuat nobis quod omnes viae eius et facta ordinabantur ab ipso, secundum Dei dispositionem. Iob c. XXXVII, 11 s.: nubes spargunt lumen suum, quae lustrant cuncta per circuitum, quocumque eas voluntas gubernantis duxerit. Per nubes enim praedicatores et apostoli intelliguntur. Is. LX, 8: qui sunt isti qui ut nubes volant? Deinde cum dicit Deus autem pacis, orat apostolus pro ipsis, et primo orat; secundo aliquid ab ipsis petendo se excusat, ibi rogo autem vos, fratres. Circa primum, prius describit eum quem orat, dicens Deus autem pacis. Proprius enim effectus Dei est facere pacem. Non enim est Deus dissensionis, sed pacis, I Cor. c. XIV, 33. Item II Cor. XIII, 11: pacem habete, et Deus pacis et dilectionis erit vobiscum. Pax enim nihil aliud est, nisi unitas affectuum. Quos unire est proprium solius Dei, quia per charitatem, quae a solo Deo est, uniuntur corda. Deus enim novit colligere et unire, quia Deus est charitas, quae est vinculum perfectionis. Unde ipse habitare facit unanimes in domo, Ps. LXVII, 7. Homo inter se et Deum, pacem fecit per mysterium Christi.
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Et ideo dicit qui eduxit de mortuis pastorem magnum ovium. Quandoque autem dicitur Christus suscitatus per virtutem patris. Rom. VIII, 11: si spiritus eius, qui suscitavit Iesum Christum a mortuis. Quandoque vero dicitur seipsum suscitasse. Ps. III, 6: ego dormivi, et soporatus sum. Quae tamen non sunt contraria, quia surrexit virtute Dei, quae est una, patris et filii, et spiritus sancti. Eduxit ergo de mortuis, id est, de sepulchro, quod est locus mortuorum. Rom. VI, 4: quomodo surrexit Christus a mortuis per gloriam patris, ita et nos in novitate vitae ambulemus. Dicitur autem Christus magnus pastor ovium, id est fidelium et humilium. Io. X, v. 11: ego sum pastor bonus, et cetera. Oves enim sunt qui Deo obediunt. Ibidem v. 16: et oves meae, vocem meam audiunt. Dicit autem ipsum pastorem magnum, quia omnes alii sunt vicarii eius, quia ipse pascit oves proprias; alii vero oves Christi. Io. ult.: pasce oves meas. I Petr. V, 4: cum apparuerit princeps pastorum, percipietis immarcescibilem gloriae coronam. Eduxit autem ipsum in sanguine testamenti aeterni, id est in virtute sanguinis Christi, per quem confirmatur testamentum novum, in quo aeterna promittuntur ad differentiam veteris. Christus enim sanguinem suum dicit sanguinem novi testamenti, apostolus autem dicit aeterni. Et ideo in consecratione sanguinis in forma ponitur utrumque. Ipse vero Christus per passionem suam meruit sibi et nobis gloriam resurrectionis, ideo dicit quod eduxit dominum nostrum Iesum Christum de mortuis in sanguine testamenti aeterni. Phil. II, 8: humiliavit semetipsum, et cetera. Zach. IX, 11: tu vero in sanguine testamenti tui eduxisti vinctos de lacu, in quo non erat aqua. Consequenter subiungit petitionem suam, cum dicit aptet vos in omni bono. Voluntas enim humana, cum sit quaedam inclinatio rationis, est principium actuum humanorum, sicut gravitas est principium motus gravium deorsum, unde se habet ad actus rationis, sicut inclinatio naturalis ad actus naturales. Res autem naturalis dicitur apta ad illud ad quod habet inclinationem. Sic etiam homo quando habet voluntatem benefaciendi, dicitur aptus esse ad illud. Deus etiam quando immittit homini bonam voluntatem, aptat eum, id est facit ipsum aptum.
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Et ideo dicit aptet vos in omni bono, ut faciatis eius voluntatem, id est, faciat vos velle omne bonum. Prov. XI, 23: desiderium iustorum omne bonum. Haec est enim voluntas Dei, scilicet quod Deus vult nos velle. Aliter enim non est bona voluntas nostra. Voluntas autem Dei est bonum nostrum. I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra. Rom. XII, 2: ut probetis, quae sit voluntas Dei bona et beneplacens et perfecta. Dupliciter autem aptatur homo ad benefaciendum. Uno modo exterius operando, ut sic unus homo aptat alium persuadendo vel comminando. Alio modo aliquid interius exhibendo, et sic solus Deus aptat voluntatem, qui solus ipsam potest immutare. Prov. XXI, 1: cor regis in manu domini, quocumque voluerit, inclinabit illud. Unde dicitur faciens in vobis. Phil. II, 13: Deus est, qui operatur in nobis velle et perficere. Quid autem faciet? Quod placitum est coram se, id est faciet vos velle quod placet ei. Haec autem sunt fides et mansuetudo et timor domini. Eccli. I, 34 s.: beneplacitum est ei fides et mansuetudo. Ps. CXLVI, 11: beneplacitum est Deo super timentes eum. Haec autem omnia habent per Christum. Nihil enim a patre impetratur, nisi per filium. Io. XVI, 23: si quid petieritis patrem in nomine meo, dabit vobis. Et ideo dicit per Iesum Christum. II Petr. I, 4: per quem maxima et pretiosa nobis promissa donavit. Rom. V, 2: per quem accessum habemus, et cetera. Cui scilicet Christo, est gloria in saecula saeculorum, amen, id est, gloria sempiterna. I Tim. I, 17: regi saeculorum immortali, invisibili, soli Deo honor et gloria in saecula saeculorum, amen. Haec enim gloria sibi debetur inquantum est Deus.
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Deinde cum dicit rogo autem vos, fratres, etc., subdit petitionem suam, in qua excusat se; deinde concludit epistolam, ibi gratia Dei. Circa primum tria facit quia primo ponit excusationem suam; secundo recommendationem nuntii per quem scribit; tertio ponit quasdam salutationes. Dicit ergo quantum ad primum rogo vos, fratres, ut sufferatis verbum solatii, id est patienter portetis verba epistolae huius, in qua etsi in aliquo vos reprehendi, totum est ad consolationem vestram. Rom. c. XV, 4: quaecumque scripta sunt, ad nostram doctrinam scripta sunt. Et quare debent patienter portare, ostendit, dicens quia perpaucis, id est valde paucis, scripsi vobis, quod verum est respectu mysteriorum, quae in ipsa continentur. In ista enim epistola fere omnia mysteria veteris testamenti continentur. Sermones autem breves valde accepti sunt, quia si sunt boni, inde avidius audiuntur, si vero mali, parum gravant. Eccle. V, 1: pauci sunt sermones tui.
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Consequenter recommendat illum, per quem scribit, dicens cognoscite fratrem nostrum Timotheum dimissum, scilicet a carcere, in quo cum apostolo erat, vel a me dimissum ad praedicandum et ad vos missum. Cognoscite, id est gratiose recipite: tum quia, ut habetur Act. XVI, 3, fuerat circumcisus; tum etiam quia si celerius venerit, cum ipso videbo vos. In quo ostendit dilectionem quam ad ipsos habebat. Hoc etiam dicit quia etsi ad ipsos non venerit, quia Romae passus est, tamen incertus erat utrum vel ad tempus deberet dimitti. Consequenter ponit salutationes suas.
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Et primo iniungit eis salutationem aliorum, dicens salutate omnes praepositos, id est apostolos adhuc viventes, et omnes sanctos, scilicet alios discipulos. Istis autem non scribit, quia non intendebat scribere, nisi contra observantes legalia. Et ideo quia ista epistola est instructiva, non intendebat instruere apostolos, quia erant antecessores sui in fide. Secundo salutat eos ex parte aliorum, dicens salutant vos fratres de Italia. Scripsit enim epistolam istam a Roma.
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Tertio, more solito concludens, et quasi pro sigillo, ponit salutationem, dicens gratia Dei cum omnibus vobis, amen, id est, peccatorum remissio, et omnia alia Dei dona, quae per gratiam Dei habentur, sint firmiter cum omnibus vobis. Amen, confirmatio est omnium.
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1. Caritas fraternitatis maneat in vobis. Jam finita, quoad praecipuum argumentum, Epistola, pro coronide subjicit, ut in aliis Epistolis solet, saluberrima quaedam vitae Christianae praecepta, quibus Hebraei pro tempore videbantur instruendi. Incipit aulem a caritate, tamquam a capite. Tn Graoco tantum duo sunt verba: r) (piAa^eXcpia [xsvItw^, id est amor fraternus maneat. Nec plus de textu est in commentariis Graecorum. Quibus etiam suffragantur Latini MSS. codices non pauci, ut cum viris doctissimis prorsus existimem, illud: in vobis, adscriptum esse a sciolis, quod putaretur ad sententiam deesse. Legitur quidem in versione Syriaca; sed illi interpreti non est novum, paraphrastice quippiam addere de suo. Qui eam partem recipiunt, sic fere exponunt: Diligite vos mutuo, tamquam fratres; ut sit idem praeceptum cura illo Rom. 12.: Caritate fraternitatis invicem diligentes. Verum genuinus sensus est, quem Graeci tradunt, in fraterna dilectione manendum ac perseverandum esse, quemadmodum contiauo monet, ne deserant hospitalitatem. Nam quia frequentes patiebantur afflictiones, ait Theophjlactus, periculum erat, ne circa studium harum virtutum languescerent. Ideo ad perseverantiam erant excitandi. Caritatem fraternitatis. ne intelligag, qua fraternitas diligitur; sed qua ipsi se mutuo, tamquam fratres, id est Christianos, diligerent. Nam fraternitatis dixit interpres pro: fraterna. Alioqui non magis hoc loco (p'XadzX(pioi. interpretanda fuit: ca^ ritas sive amor fraternitatis, quam in eo, quod sequitur, ©tXo^sv^a verti de- "buit: amor hospitaUtatis. Cum autem caritatis erga fratres multa ac varia sint officia respicit Apostolus ad ea praecipue, quibus iaopia frafrum sublevatrr; ex quibus unum erat, vinctis compati, quod eis tribuit cap. 10., de quo etiam mox specialiter praecipit. Si quaeras, cur de sola fratrum caritate praecipiat, cum ad omnes homines extendere se debeat caritas Christiana: respondeo, caritatis quidem affectum esse debere ad omnes; sed quoniam effectu et opere ad omnes pertingere non potest, idcirco primam habendam curam domesticornra fidei, sicut Apostolus praecipit Gal. 6.
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2. Et hospitalitatem nolite oblivisci. Hoc est, ab officio consuetae hospitalitatis nolito cessare. Id admonet, quia, facultatibus altemiati ob persecutiones praecedentes, fortasse remissioresfacti fuerant in hoc genere virtutis. Exigebatur autem bospitalltas potissimum a praefectis Ecclesi^rum, quibus curae esse debeat, ne fratres peregrini vel hospitio carerent, vel apud infideles divertere cogerentur. Unde Paulus inter alias Episcopi virtutes hospitalitatem recenset, 1 Tim. 3. et Tit. 1. Ubi etiam a nobis explicatum est, in qua re virtus hospitalitatis consistat.
Per hanc enim placuerunt quidam, angelis hospitio receptis. Ad hospitalitatem excitat exemplis sanctorum Patrum, divino testimonio probatis. Pro verbo: plncuerunt, Graece est: eXa^ov, latuerunt. Et quamvis hoc in paucissimis invenintur bibliis Latinis. haud dubium tamen, quin ea germana sit lectio, cum in Graeco nihil fingi possit, cui respondeat t6 placuerunt, sitque unius in alterum propter vocum similitudinem facillima commutatio. Cui quidem occasionem dedit obscuritas verae lectionis; qnara tamen adhuc videre est in concordantiis biblicis, ubi non ponitur haec sententia sub verbo placeo, sed flub lateo. Quocirca merito nuper hanc lectionem nobia restituit editio Clementina. Nec vero Graecam vocem aliter usquam vertit noster interpres, quam verbo latere, sicut diligenter annotatum est a Francisco Ribera. Meminit Hugo Carensis vetustae cujusdam versionis, quae sic habet: Per hanc enim latuit quosdam hospitantes angelos. Valla quoque consimiliter vertit: Per hanc latuit quosdam, quod angtlos in hospitium accepissent. Quae versio sensum Apostoli propius attingit, non tamen assequitur. Unde nec Erasmo, nec mihi satisfacit. Neque enim sentit Apostolus, illud hospitalitati tribuendum, quod ignorarint, quos excepissent; sed quod acceperint angelos, cum se putarent homines accipere. Nam verbum Xavdavo) apud Graecos eum habet usum peculiarem, ut cum adjuncto participio significet, quempiam nescientem aliquid fecisse, aat passum esse; ut nimirum actio vel passio participio significata lateat. Exempli causa sic dicunt: lateo senescens, id est nescio, non sentio, me senescere; latui transgr^.diens legem, id est, ignorans contra legem feci; latuit percussus, id est non sensit, se percuti. Quae phrasis etiam apud Tertullianum alicubi occurrit. Igitur sensus Graecae lectionis est, quemadmodum Erasmus, Henteuius et alii interpretes expresserunt: Per hanc enim quidam inscii exceperunt angelos hospitio. Atque in hunc modum legit Augustinus mulf.is locis, quorum tria adducit Beda, vel quisquis auctor, in collectaneis super hanc Epistolam, quibus adde Augustinum lib. 3 contra Maximinum, cap. 26. Cujus Augustinianae lectionis etiam meminit auctor glossae, et post eum in suis commentariis Lombardus, Carensis et Aquinas. Porro Syrus interpres, quamvis utriusque lectionis sensum complexus videatur, tamen in Graeco nihil diversum ab aliis eum legisse constat. Sic eaim habet: Per hanc enim digni fuerunt quidam, quiy cum non sentirent, exciperent angelos. Ad hunc modum, quem dixi, verbum ^Xa^ov studiose exponunt Graeci Patres, atque imprimis CLrysostomus, tara in comment., qaam in concione 2. de Lazaro, ubi sensum hunc pulchre prosequitur. Horum omnium sententia est, hospitalitatem ab Apostolo commendari ex 60, quod olim quidam hujus virtutis merito, cum putarent, se homines hospitio recipere, angelos exceperunt. Quare explodendum puto, quod huc adferunt, et ex Scripturis frustra probare conantur Jac. Faber et Ambrosius Catharinus, nempe, latuerunt iJem esse, quod: occuHati sunt, et non visi; quasi dicere velit Apostolus, quosdam, ut Lot et familiam ejus, ob meritum hospitalitatis ita fuisse servatos, ut Sodomitae, quum vim facere vellent, videre eos non possent. Hic enim sensus nequaquam exprimit proprietatem Graeci sermonis, quemadmodum Ribera docte ostendit. Quocirca prior sensus, quem etiam Faber non rejicit, omnino est retinendus. Non repugnat quidem Graecae lectioni, verbum latuerunt passive ex})oni, pro: ignorati sunt; sed ita ut ipsum ignorari cadat in rem participio significatam, hoc sensu: Per hanc quidam ab aliis ignorati sunt angelos hospitio recepisse; quasi dicat: Tantum br^num est hospitalitas, ut propter eam quidam angelos receperint, cum alii putarent homines ab eisrecepios. Sic enim interdum accipi Graecam phrasim, de qua agimus, luculente probat adagium: XaOs piwoag, id est: Ita vive, ut nesciaris vixisse. Verum hic sensus non perinde illustris est, nec ita directe ad historiam Scripturae sacrae referri potest, ut prior. Respicit enim Apostolus ad Scripturam Genes. 18. et 19., ubi leguntur Abraham et Lot angelos, in hu- Domine mana specie venientes, hospitio recepisse, quos angelos esse nesciebant. Nam hospitium praebere, pedes lavare, et cibos apponere, ministeria eiunt hominibus exhibenda, non angelis. Nec eis a turpitudine Sodomitarum liberandis Lot tantopere laborasset, adeo ut etiam filias suas pro eis postituere vellet, si cognovisset, angelos esse, qui se ipsos facillime liberare possent. Dices, Abraham non ignorasse, quod angeli essent, ut qui venientibus iverit in occursum, et adoraverit in terram, atque uni eorum dixerit: DominCj si inveni gratiam in oculis tuis, ne transeas servum tuum etc. Haec enim majora videri, quam quae hominibus peregrinis atque ignotis vir tantu.s exhiberet. Accedit, quod de eo canit Ecclesia: Tres viditj et unum adoravit. Unde Hilarius lib. 4. de Trinit. circa medium, et Augustinus lib. 2. dc Trinit. cap. 11. et 12. ita de hoc facto Abrahae loquuntur, ut aflirment, eum ex tribus unum cognovisse Dominum, reliquos angelos. Idem de Lot objici potest. Nam de eo quoque Sciiptura testatur, quod iverit angel's obviam, et pronus iu terram adoraverit, ac dominos appellaverit. His argumentis moti quidam, declinant ad sensura ultimo allalum; sed nulla necessitate. Respondetur enim, Abraham et Lot angelos, quos homines putabant, adorasse, id est, corporis inclinatione et procubitu veneratos fuisse eo modo, quo alibi legitur Abraham adorasse populum terrae, Genes. 23., quomodo et Jacob (ratrem suum Esau adoravit pronus in terram septies, ut habetur Gen. 33. Hoc enim genus honoris passim legimus homines hominibus impendisse. Nec illud obstat, quod dicitur: Tres vidit et unum adoravit; nam ex tribus unum, quem videbat majestate vnltns et habitu corporis aliis duobus praecellere, prae illis etiam honorandum putavit, appellatione Domini; quem forte etiam sohim adoravit. Non enim id exprimit Scriptura; sed innuit tamen, cum subjungit, Abraham eingularitcr dixisse: si inveni gratiam in oculis tuis etc. Qua quidem in re mysterium procul dubio significatum fuit, vel Trinitatis et Unitatis in divinis, ut plerique existimant, vel potius Incarnationis Filii Dei. Non enim apparnernnt tres illi tamquam aequales, ut Trinitas personarum significari posset; sed inter eos unus ut princeps et Dominus, et de quo solo, tamquam Domino, deinceps Scriptura loquitur. Cui etiam, ut Domino suo, reliquos duos obsequia praebuisse, verisimile est; idquod erant aliquando facturi Incarnato, Matth. 4. et Joan. 1. Quod mysteiium etsi tunc Abraham non cognovit, paulo post tamen didicit; tunc maxime, quando, duobus angelis Sodomam digressis, ipse mansit stans coram Domino, atque illi, tamquam Deo, pro civitatibus perituris supplicavit tanta humilitate, ut se pulverem el cinerem profiteretur. Fuitque eo tempore impletum, quod ipse Dominus in Evangelio dicit ad Judaeos: Abraham pater vester exultavitf ut videret diem meum; vidit, et gavisus est, Jof.n. 8. Vidit eniro, non tantum per fidem, sed etiam oculis corporeis, in ea specie, in qua erat appariturus in carne. Nunc, ut de opinione Hilarii et Augustini respondeam, ut demus, Hilarium ita sensisse, quod Abraham ab initio cognoverit, quinam essent, Augustinum tamen constat id non habuisse pro certo. Quin potius affiimat, Abraham et Lot angelos excepisse ut homines; tantum disputat de mysterio per eos significato, utrumne illud statim Abrahae cognitum fuerit. Loca sunt lib. 2. de Trinit. cap. 2., lib. 16. de civit. Dei, cap. 29., et in quaestionibus 33. 37. et 41. super Gen., denique omnibus iis locis, quibus citat Scripturam praesentem sub his verbis: Per hanc enim quidam nescientes. Sed objiciunt, nihil ad rem facere, quod dicitur: nescientes; major enim fuisset laus hospitalitatis, si angelos cognovissent. Jam supra dictum est, non hoc referri ad meritum hospitalitatis, quod nesciverunt, angelos esse; sed quod ad eos angeli tamquam hospites divinitus missi sunt, cum ipsi solito more se putarent homines excipere. Nam si cognovissent eos, non utique ut homines excepissent, sed ut angelos fuissent venerati. Datum est autem, ut postea agnoscerent.
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3. Mementote vinctorum, tamquam si?nul vincti. Vinctorum, nomen est: 5ca,a''ov. Quo Paulus utitur ad Philemonem scribens, et alibi. Loquitur autem de vinctis Jesu Christi, qualis ipse aliquando fuerat, imo verisimiliter erat, haec scribens, de quo infra agemus. An autem per hoc videri possit tacite etiam se ipsum commendasse, sicut expresse facit Col. 4., dicens: Memores estote vinculorum meorum, non arbitror. Scribit enim ad eos, quibus ipse solet subsidia procurare, non ab illis accipere. Sensus est: Eo affectu fratribus, qui sunt in vinculis, compatimini et subvenite, ac si vos pariter vincti essetis; vos ipsos in illis cogitate, secundum illud: Si quid patitur unum membrum, compatiuntur omnia membra, 1 Cor. 12. Mavult Ribera, sic exponi: Benefacite vinctis, et pro eorum solutione satagite, memores, quod et ipsi vincti sitis, et captivi teneamini in corpore mortis hujus, capientes ex eo liberari. Hujus sensus rationem accipit ex membro sequenti, quod consimilem sensum habere videtur. At non dicit Apostolus: tamquam et ipsi vincti, ut de alio genere vinculorum possit intelligi; sed dicit: tamquatn simul vincti, Graece auv^sSeiievot, convincti, id est, una cum illis vincti, quomodo verterunt alii; quasi dicat: tamquam in eodem carcere inclusi, et iisdem vinculis colligati. Ex quo apparet, priorem sensum, qui omnium est interpretum, esse potiorem; eidemque bene quadrat etiam membrum sequens.
Et laborantium, tamquam ipsi in corpore morantes. Laborantium, Graece: xaxoujiivtDV, quasi dicas: male habentium, id est afflictorum, ut vertit cap. 11. Quod de morbis et aliis malis corporalibus ijtelligendum videtur; praesertim quia dicit: tamquam et ipsi in corpore morantes sive versantes, Graece: ovTcC^ tamquam qui et ipsi sitis in corpore, id est, gerentes corpus mortale iisdem malis obnoxium. Solet enim commiserationem movere communis infirmitas. Qua ratione et Christum ostendit compati infirmitatibus nostris, supra cap. 2. et 4. Laurentius Valla restringit ad corpus ipsorum laborantium, hoc modo: Memores sitis afflictorum, ac si essetis in ipsoram corporibus, eadem patientes, quae illi. Sed hoc pacto redundabunt duae dictiones: et ipsi; ac dicendum esset: tamquam in corpore eorum essetis. NonnuUi corpus Ecclesiae intelligunt, ut sit sonsus: Cum sitis ejusdem corporis membra, communiter affici vos decet alios aliorum malis. Verum et hunc sensum alienum esse praesenti loco, nec congruere cum membro praecedenti, facile studiosus animadvertit; praesertim qui didicerit, quid sit Apostolo esse in corpore, ut 2 Cor. 5.: Scientes, inquit, quoniam, dum sumus in corpore, peregrinamur a Domino,
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4. Honordbile connubium in omni-' buSj et thorus immaculatus. Thorus, id est cubile, Graece xoity]. Unde thori consors ei socia pro conjuge apud auctores Latinos. In hujus partis expositione variant interpretes. Quidam enuntiative exponunt, alii praeceptive, Priores quoque non unius sunt sententiae. Sectarii quidem contendunt, sensum esse, nullum esse genus hominum, nullum ordinem, qui a conjugio prohibeatur. Ex quo consequenter inferunt, omnibus illud esse licitum et honorabile, etsi quis aut continentiam Deo voverit, aut legi coelibatus sponte sua sese submiserit. Sed eos mittamus cum hoc damnato sensu, contra quem pluribus disputare, non eet hujus instituti. Ex orthodoxis nonnulli interpretantur, honorabile esse conjugium in omnibus, id est, omnino atque perfecte, et omnibus modis, ut loquitur Oecumenius. Id alii explicant: Omni ex parte, et in omnibus, quae sunt ipsius conjugii propria; sive sacramentum spectes, sivefidem, sive prolem; sunt enim haec tria conjugii bona. Alii sic exponunt: Honorabile est conjugium in omnibus legitime conjunctis, id est: Omne verum ac legitimum conjugium honore dignum est, minimeque damuaudum; tamquam hoc dictum sit adversus haereticos, qui nuptias damnabant. Hi omnes subaudiunt verbum: est. Ac plerique interpretes id exprimunt in sua translatione, ut Erasmus, Hentenius et alii, sic vertentes: Honorabile est in omnibus, vel inter omnes, conjugium. Verum his modis intellecta sententia, parum opportuna est huic loco, ubi praecepta vitae traduntur, non dogmata fidei. Quamobrem nec illa quorundam placet expoaitio. In omnibus, id est, apud omnes homines; ac si dicat, non debere conjugium a quoquam sperni, etiamsi ipse ab eo se contineat. Huc accedit, quod nullus horum sensuum satis commode adaptari possit alteri membro: et thorus immaculatus. Quae res ab illis fere dissimulatur. Itfe;que existimamus, optimum et maxime expeditum hujus loci sensum esse, si praeceptive exponatur, et particula: in omnibus, adpersonas referatur, hoc modo: Conjugium sit in omnibus vobis honorabile, et thorus immaculatus. Hoc est: Praecipio, ut omnes, qui in conjugio estis, servetis honorem conjugii, et thorum sine macula. Id autem praestatur, quando nec violatur conjugii fides per adulteria, necabipsis inter se conjugibus quidquam admittitur, quo thori conjugalis puritas commaculetur. Hunc sensum indicant Chrysostomus et Theophylactus, cum dicunt, in his verbis esse repetitionem ejus, quod supra praeceperat de s{inctimonia sectanda et vitanda fornicatione. Est autem frtiquens in sacris literis, ubi verbum modi praeceptivi debeat subaudiri; ut Rom. 12.: Dilectio sine simulatione, et ad Tit. 2.: Verbum sa~ num irreprehensibile; item in eo, quod hic mox sequitur: Sint mores sine avaritia. Nam nec ibi verbum in Graeco expressum est. Unde et Erasmus in paraphrasi, tacite retractans suam versionem, ita loquentem Apostolum facit: Conjugium sit apud vos honorabile; neque cubile ullo stupri genere contaminetur. Denique sensum hunc manifeste ostendit comminatio subjuncta.
Fornicatores enim et adulteros judi^ cahit Deus. In Graeco et Syriaco non enim, sed autem legitur. Fornicatoris nomen in Scripturis generalius est, quam adulteri; ut proinde omnis adulter fornicator sit, non contra. Ita Dominus Matth. 5.: Omnis, qui dimiserit uxorem suam, excepta fornicationis causa, facit eam moechari. Videtur igitur hic esse sensus: Omnes quidem fornicarios, sed speciatim adulteros judicabit, id est condemnabit Deus, scilicet aeternae mortis supplicio; sicut ibi: Non enim misit Deus Filium suum in mundum, ut judicet mundum; sed ut snlvetur mundus per ipsum. Qui credit in eum, non judicatur. Qui autem non credit, jam judicatus est, Joan. 3. Hinc ergo sequitur, ex omnium interprelum sententia, fornicationem etiam simplicem esse peccatum aeterna damnatione dignum.
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5. Sint mores sine avaritia. Dehortatur ab avaritia, quod ea sit omniam malorum radix, 1 Timoth. 6. Ac forte id praecipit, quod videret, quosdam praetextu egestatis, ad quam redacti erant injuria persequentium, plus satis studere rei de novo augendae. Cajetanus, a Fabro Stapulensi deceptus, putat, ex Graeco legecdum esse: Sit sine avaritia modus, additque bocscholicn: Turpe est, quod avaritia modum imponat. Atqui vox Graeca: TpOTioc, quamvis modum plerumque eignificet, non tamen rnodam, qui rei imponitur, ne immoderata sit, ut intellexit Cajetanus, Graece imperitus; sed modum, id est, agendi rationem aut rei qualitatem. Caeterum constat, etiam pru mere et pro moribus usurpari, non sine elegantia, apud auctores Graecos, Platonem et alius. Nec dubium, quin ea significatio, quam et alii omnes retinent, huic loco sit aptissima. Additio B, P, Modus bifariam sumitur. Interdum enim significat quandam mensurae determinationem, et huic significationi respondent illa: moderari, moderatus, modc' itus, et quae iis sunt conjugata ant contraria, Atlas vero modus generaliter idem valet, quod cujusque actionis seu operationi:^ accidentiaria qualitas. Quo pacto modus inter circumstantias recensetur. Priore significatione semper in bcnum sumitur; at posteriore est vocabulum medium. Priore significatione sumitur in secunda parte scnteutiae illius B. Bernardi, lib. de diligendo Deum; posteriore vero in prima; illius dico scntentiaej specie quadam contraiietatispulchre figuratae: Modus diligendi Deum est sine modo diligere. Jam quid sit avaritia, ne in ea re fallant se ipsos, docet ex virtute contraria, dicens:
Contenti praesentibus. Non ad mores, sed ad homines hoc referendum, ut patet ex Graeco, ubi rursus subauditur verbum: sitis vel estote; sicut in praecedeotibus. Nec praesentia hic opponuntur futuris aut crastinis; quasi sensus sit: Ne cogitetis in crastinum, sed utimini praesentibus bonis; quod praeceptum habemus in EvangelioMatth. 6. NamGraecis Tiapovxa vocantur ea bona, quae adsunt, id est, quae habentur et in promptu sunt, ad differentiam eorum, quae non habentur. Unde Erasmus et Hentenius verterunt: Contenti iis, quae adsunt, Ita^ue sensus est: Contenti sitis iis, quae habetis, quaeque sufficiunt necessitati vestrae; nec velitid ditiores fieri. Est igitur consentaneum hoc praeceptum illi exemplo Apostolico, aut, si rcajas, mandato Apostoli, 1 Tira. 6.: Habentes alimenta, et quibus tegamur, his contenti sumus, aut simus. Atque haec est plana hujus partis intelligentia, ex qua jam sequitur, eum, qui non est contentus praesentibus (juxta sensum datum), avaritiae vitio subjacere.
Ipse enim dixit: Non te deseram, neque derelinquam. Occurrit avarae cogitationi eorum, qui semper metuunt egestatem, ideoque plus semper expetunt. Fallitur autem Erasmus, qr.um vertit in praesenti: Non te desero, neque derelinquo. Quamvis et hoc Cajetanus imprudens sequituv. Nam in Graeco non sunt verba praesentis temporis indicativi modi: ayui et eyxaTaXiTiu), quod minus attento videri potest; sed aoristi futuro tempori servientes in modo subjunctivo, quos ita Latine vertere liceat: Non te dimiseroj neque te dereliquero. Convenit et Syriaca versio, futurum reddens. Notandum, etiam in Graeco conduplicari negationes, quo vehemsntior sit pollicitatio; tamquam si dicat: Nulla ratione futurum est, ut te deseram. Nam duae pluresve negationes apud Graecos fortius negant. Quo item pertinet ejusdem repetitio in duobus verbis idem aut paene idem significantibus. Invenitur autem haec sententia totidem omnino verbis, sola mutata persona, apud LXX. Deut. 31., ubi Moses Josue sibi successurum ita compellat: Dominus, qui ductor est vester, ipse erit tecum; non dimittet te, nec derelinquet te. Habetur etiam Josue 1., ubi Dominus sic eum alloquitur: Non dimittam, nec derelinquam te; sed verbis in Graeco nonnihil diversis. Theophylactus refert ad locum Jes. 41.; sed ibi tantummodo legitur: Non derelinquam eos. Quare non alio, quam ad locum Deuteronomii referendum puto. Sed quaeres, quomodo huc recte citetur; quum illic sermo sit de ducatu et regimine populi, hic vero de rebus ad vitam neceseariis. Respondeo, Apostolum uti, sicut alibi dictum est, accommodatione Scripturae vel, si mavis, extensione, qua a specie transitur ad genus. Quod enim Josue promissum fuit, non eum a Deo desertum iri in populo regendo, id Apostolus, ob similitudinem rationis, extendit ad omnes justos, et ad omnem temporalem necessitatem. Omnibus enim justis atque in Deo ccnfidentibus Scripturae promittunt Deum in necessitatibus, etiam temporalibus, adjutorem. Quo pertinet illud, quod David ait Psalm. 36.: Juniorfui; etenim senui; et non vidi justum derelictum, nec semen ejus quaerens panem. Et Salomon Prov. 10.: Non affliget Dominus fame animam jasti. Et Dcrainus Matth. 6.: Quaerite primum regnum Dei, et justitiam ejus; et haec omnia adjicientur vobis. Sed hujusmodi promissiones intelligendae sunt, nisi Deus haec temporalia meliori bono compenset. Non enim censetur frustrari promissio, quando res promissa in aliam meliorem commutatur.
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6. Ita ut confidenter dicamus. Graece participium: dappouvTag, confidentes. Et ita scripsisse interpretem, verisimile est. Sensus: Ita ut cum bona spe et fiducia possimus dicere:
Dominus mihi adjutor; non timebo, quid faciat mihi homo. Versus est Psalm. 117., quem eo adducit, ut non solum confidant, Deum ipsis non defuturum in suppeditandis vitae necessariis; quod egit parte praecedenti; verum ne dubitent, etiam adjutorem se eum habituros, exemplo Davidis (cujus illa sunt verba) adversus omnes malorum hominum impugnationes, qui cum facultatibus etiam vitam auferre moliuntur. Singulare enim homo pro plurali positum est. Sentit autem, non timendum, ne mali homines nobis praevaleant, etiam temporaliter affligendo; quasi per hoc admodum nobis noceant. Id enim non futurum, nisi, quemadmodum supra diximus, compensatione majoris ac melioris boni; cujusmodi sunt: exercitium patientiae, purgatio peccatorum, gratiae et gloriae augmentum.
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7. Mementote praepositorum vestrorum, qui vobis locuti sunt verbum Dei. Quia dixerat, homines non timendos, iterum occasionem arripit exhortandi Hebraeos ad fidei constantiam adversus persecutores; idque exemplo praepositorum suorum, qui decesserant. Nam quod Erasmus vertit: Memores estote eorum, qui praesunt vobis, ac si de viventibus esset sermo, pugnat cum parte sequenti, uti mox videbimus. In Graeco quidem participium est praesentis temporis: '^youjjLSVcuv; sed usurpatur loco nominis, sicut et apud Lucam cap. 22. Evangelii, ubi nos habemus: Et qui praecessor est, sicut ministrator. Nam et apud Plutarchum in Galba sic legitur: "^youiisvoc T^C TspixaviaQ, Germaniae ductor. Hic autem intelligit Episcopos, sive, ut ex Syriaco Galenus vertit, antistites. Sic enim etinfra accipitur, ubi dicit: Obedite praepositis vestris, et: Salutate omnes praepositos vestros. Recteque Latinus interpres Praepositi vocabulum huc adhibet (etsi nonunlli malint: praefectorum)\ nam priscis Ecclesiae temporibus iidem appellabantur Episcopi et Praepositi, ut ex Tertulliano et Cypriano bene observavit Pamelius. Vide annotat'ones ejus in Tertulliani librum ad martyres, et Cjpriani epist. 4. et 75. Quin et apud Augustinum Episcopi Praepositi vocantur, conc. 5. super Psalm. 103. Praecipit ergo, ut Episcoporum suorum memores sint, qui eis locuti fuerant verbum Dei, id est, doctrinam fidei tradiderant. Cum autem Judaeorum multae essent Ecclesiae, praesertim in Judaea et Syria constitutae, quae singulae suos habebant Episcopos, quorum aliqui jam martyrio vitam finierant: de his potissimum nunc loquitur. Nec vero dubitem, inter eos numerandum esse Jacobum, fratrem Domini, Jerosolymorum Episcopum, atque ad eum vel praecipue Paulum hic respicere. Nam Jacobus Jerosolymis occisus est (ut refert in catalogo Hierony- Paulus sex fere annis adhuc supervixit. Itaque Jacobi interfecti recens erat mejBoria, quando scripta est haec Epistola. Sed ad quid vult esse eorum memores? Tamquam enim hoc desideretur in verbis Apostoli, quidam inquirunt, et suas adferunt conjecturas. Ex quibus est illa de praebendis houorariis, ut, quemadmodum Epibcopi verbum Dei ministrabant Hebraeis, ita vicissim ipsi memores essent illorum in subministrandis vitae necessariis. Refert hanc sententiam Theophylactus priori loco, potestque ei color aliquis addi ex superioribus, ubi dictum est: Mementote vinctorum et laborantium, scilicet, ut eorum corporali necessitati Bubveniatis. Sed cum ex iis, quae sequuntur, constet, de mortuis Apostolum loqui, de quibus nihil istiusmodi, nisi ridicule praecipi potest: merito Theophylactus, hac dimissa, alteram subjungit eamque meliorem declarationem verbi: mementote, quam et alii intei-pretes tradunt; eam videlicet, quam exprimit Apostolus verbis sequentibus:
Quorum intuentes exitum conversationis, imitamini fidem. Intuentes, Graece dva^scDpouvrcC, id est considerantes, contemplantes. Significat autem considerationem iteratam ac prius intermissam, quasi diceret: reconsiderantes; velut innuens, quod ab hujusmodi consideratione cessatum fuisset. Ad hoc ergo memores illorum estote, inquit, ut etiam atque etiam considerantes, quem sortiti fuerint exitum ac finem suae eanctae conversationis, fidem eorum, fideique constantiam imitemini. Jam supra dixi, eo8 praecipue significari, qui doctrinam a se traditam sanguine suo obsignaverant; qualis apud Jerosolymam Jacobus, frater Domini, post alterum Jacobum, Joannis fratrem; et aliis in locis alii. Est illud profecto magnum sincerae doctrinae argumentum, et persuadendi vim maximam habet, post commendatam paiicta conversatione doctrinam, morte denique et sanguino, tamquam sigillo, eam consignasse.
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8. Jesus Christus, heri et hodie, ipse et in saecula. Duobus modis distingui potest haec sententia. Nam pronomen ipse, Graece: olotqq, quod alii vertunt: idem, vel praecedentibus adjungi potest, vel sequentibus. Latini fere cum parte sequenti construunt, comma figentes post hodie. At Graecorum commentarii subindicant, astruendum esse praecedentibus, hoc modo: Jesus Christus heri et hodie ipse (vel idem), sunaudi: est; ut deinde addatur: et in saecula, scilicet idem futurus. Sic cap. 1. hujus Epistolae ex Psalmo: Tu autem idem ipse es, Graece: 6 auTOc: £t. Ubi in Hebraeo tantum habetur: et tu ipse; ut videatur et huic loco similis Hebraismus subesse. Certe B. Ambrosius lib. 5. de fide, cap. 2., et S. Maximus in hom. 3. de paschate, citaot hunc in modum: Jesus Christus heri et hodie ipse est; nec amplius addunt, tamquam ibi sit orationis caesum. Verum de sensu major est interpretum varietas. Graeci per adverbium heri significari putant omne praeteritum tempus, adeoque omne spatinra aeternitatis, quod ante mandi originem fuit. Itaquo hac Scriptura utuntur ad probandum adversus Arianos Christi divinitatem; quod et faciunt Ambrosius et Maximus locis supra citatis. Alii hoc idem probari putant ea parte: et in saecula. Intelligunt enim saecula tam praeterita, quam futura. Sed neutrumistorum nobis probabile est. Nam vocula heri nusquam in Scripturis aeternitatem SIgnificat; sed potius assumi solet ad significandum tempus non longe praeteritum, quemadmodum cras ad tempus non longe futurum. Ea quoque phrasis: in saecula, more Scripturae solum extenditur ad futurum, non etiam ad praeteritum. Quare simplicior erit sensus, si sic exponatur hic locus, ut etiam ad humanam Christi naturam adaptari possit; licet fJioqui sermo sit de persona sine determinatione naturae. Qui sensus hujusmodi est: Jesus Christus, in quem credidistis, et quem pro Christo recepistis, non est alius atque alius; non subinde mutatur; sed qui fait superiore tempore, idem et nunc est, idemque permansurus in omne tempus et saeculum futurum. Quaeritur autem, quomodo sententia, sic intellecta, cohaereat cum praecedentibus? Plerique sic connectunt: Jure vos adhortor ad imitandam fidem fideique constantiam praepositorum vestrorum, qui excesserunt ex hac vita; nam idem est Jesus Christus, qui sicut illis adjutor fuit, ita et vobis adjutor sperandus est. Alii pertinere putant haec verba duntaxat ad declarationem fidei, quam imitandam proponebat; quasi dicat: Hanc fidem mordicus tenete, Jesum Christum semper mansurum id, quod est; nec alium Christum, nec alium pontificem aliquando exspectandum. Nobis, contextum hujus loci propius intuentibus, videtur Apostolus ita ratiocinari: Fides vestra est in Jesum Christum, sicut et fuit vestrorum praepositorum; atqui Jesus Christus semper idem est; ergo et fides vfstra eadem e^se debet cum fide illorum; ideoque necesse est, ut illorum fidem imitemini. Quae explicatio non solum apte conjungit hanc partem cum praecedente; vorum etiam cum eo, quod continuo sequitur de fugiendis doctrinis variis ac peregrinis. Si enim Christus semper idem est, ac proinde fides eadem; non ergo debetis mutare doctrinam fidei semel acceptam, nec aures praebere magistris alias doctrinas adferentibus. Valet hoc argumentum etiam ad docendum, quod eadem sit fides antiquorum et nostra. Nam beet tunc nondum esset Christus homo, erat tamen in praescientia Dei, et in fide illcrum, qui credebant in eum venturum.
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9. Dontrinis variis et peregrinis no^ lite abduci. Graece: ^xt] Tcspicpspso&s, ne circumferamini, circumagamini. Verbum idem cum eo, quod est Eph. 4.: Ne circumferamur omni vento doctrinae. Significat autem, temere moveri ac fluctuare huc iUuc; quod accidit iis, qaibus non est unum aliquid fixum in animo, quod sequantur. Quamquam interpres Syrus etiam abduci transtulit. Et annotat Galenus, iu nonnuUis exemplaribus Graccls legi; TcapacpspsoOat, quod est, perperam et in diversum moveri, item aberrare et abduci a recto. Sed prior lectio veterum est Graecorum, et ab iisdem diligenter exposita. Varias doctrinas appellat, quae divisae sunt atque inter se dissident. Peregrinas vero forinsecus advectas, adventitias, et a doctrina domestica, ecclesiastica, Apostolica alienas; ut vocantur peregrinae merces, quae non sunt domi natae.
Optimum est enim gratia stabiliri cor, non escis. A genere descendit ad certam speciem, ex variis doctrinis, quas serainabant errorum magistri, unum adferens exemplum, idque iis, ad quos scribit, accommodatum. Nam Judaei, quamvis ad Christum conversi, tamen superstitiosius inhaerebant observalioni legalium, ac nominatim discrimini ciborum praescripto a Mose; quemadmodum patet Rom. 14., Gal. 2. et Col. 2. Eratque ea doctrina peregrina, quia alienum est a doctrina Apostolorum, quemquam Christianum teneri institutis legis Mosaicae. Tametsi locum hunc quidam restringunt ad cibos sacrificales, in quorum usu magnam religionis partem Judaizantes collocabant. Igitur ab hujusmodi errore revocat Hebraeos hac parte. Optimum, Graece: xaXov, bonum, praestans, sicut 1 Cor. 7.: Bonum est homini mulierem non tatigere. Sed non infrequens est interpreti vulgato, positivum convertere in superlativum, ut pro hono reddat optimum, pro malo pessimum, pro magno maximum; sicut annotatis aliquot locis ostendimus ad illud Rom. 11.: Carissimi propter patres. Verum quia comparationem hic facit Apustolus inter gratiam et escas, recte bonum exponas comparative, hoc modo: Melius est gratia Rtabiliri cor, quam escis; ita tamen, ut impropriam agnoscas comparationem, quum escis stabiliri cor, ab- Bolute non sit bonum. Porro verbum: HahiUri, opponit fluctuationi significatae verbo: circumferri. Nec admodum refert, flivi legas passive: stabiliri, sive active: stabilire, quemadmodum legerunt B. Thomas et Liranus; quod et recepit editio Clementina. Nam Graecum verbum: PEPaiotJO^at, medium est, et utroque modo Graecis usurpatum. Sed etutraqne lectio in eundem sensum concurrit. Nomine gratiae Graeci fidem, S. Thomas gratiam justificantem intelligit. Atqui nihil vetat, generatim significari interna ac spiritualia Dei dona, quibus homines sanctificantur, id est fidem, spem, caritatem caeterasque virtutes. Magis tamen placet, ut significetur doctrina Christiana fide suscepta, hoc est, gratia Christianismi. Hanc enim gratiam appellavit in capite praecedenti illis verbis: Habemus gratiam, per quam serviamus etc., et aliis locis ibidem a nobis indicatis. Dicit ergo, multo melius esse, ei cordis stabilimentum ac firmitatem quaerant in gratia Dei, quam novi testamenti mediator Christus attulit; quam si in observantia ciborum, quam tradidit Moses. Haec enim ad stabiliendum cor hominis nihil conducunt, quia lex non justificat; in illa vero stabile bonum animae suae invenient. Potest etiam dici, orationem esse eclipticam, atque supplendam hoc aut simili modo: Melius est gratia stabiliri cor, quam escis operam dare, aut in eis ambulare, ut in parte sequenti dicitur, continente rationem ejus, quod jam dictum est:
Quae non profuerunt amhulantihus in eis. Participium in Graeco praeteriti temnoris est. Sic enim Graeca sonant: Tn quibus qui ambulaverunt, nihil utilitatis consecuti sunt. Ambulare, pro eo, quod est: vitam agere, versari cum assiduitate, phrasis est Hebraica, Scripturis admodum ubitata. Sensus igitur est: Quae nihil contulerunt iis, qui in hujusmodi observatione multum versati sunt, qui in talibus consenuerunt. Nam totum illud genus nihil facit ad stabilitatem conscientiae veramque sanctitatem. Eadem sententia est, si referas ad cibos sacrificiales, de quibus Jer. cap. 11.: Numquid carnes sanctae auferent a te malitias tuas? Sunt, quiputent, Apostolum loqui non de cibis legalibus, sed de lautitiis epularum, quas sectabantur Nicolaitae, velut novi apud Christianos Epicuraei, quorum illecebrosa doctrina multi inficiebantur. Ila sensus esse poterit: Quae non profuerunt frequentantibus eas. Siquidem ad exemplum statuendum istis prostrati fuerunt in deserto, qui escatum delicias appetiverunt, 1 Cor. 10., Num. 11. etPsalm. 105. Refert hunc sensum S. Thomas secundo loco; sed priorem magis probat, ac merito; nam et sequentibus melius congruit.
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10. Habemus altare, de quo edere non habent potestatem, qui tabernaculo deserviunt. Potestatem Graeca quaedam non exprimunt; tantum enim legunt: ex quo edere non habent', sed sensus est: ex quo edere non possutit. Nam habeo, pro eo, quod est: possum, adhaerente verbo infinitivo, Graecis usitatum est. Quod et Latini imitantur interdum. Posse autem resolvitur in: habere potestatem; itaque recte vertunt etiam ex illis codicibus interpretes Latini: de quo edere (sive edendi) non habent potestatem. Pro quo Erasmus: De quo non est fas edere iis, qui etc. Sciendum tamen, alios Graecos plerosque omnes codices addere: e^Guatav, id est potestatem, facultatem, scilicet eam, quae jure competat. Igitur hac sententia docet Apostolus, ad Christi gratiam transire volenlihus necessario relinquendam esse legem Mosaicam. Neque enim eos, qui legi inhaerent, habere jus edendi de altari, quod habent ChristiAni. In quo simul ostendit, nec Christianis deesse suum altare, cujus participes fiant Judaei, si ad Christum transeant; ne querantur, derelicto Mose, sine altari se futuros. Favet haec pars iis, qui in eo, quod praecedit, escas interpretati sunt faacrificiales. Nam tabernaculo deservientes seu ministrantes, Graece: XaTpsuovTsg, non erant quilibet de populo, sed soli sacerdotes. Quamquam ex parte totum intelligendum est. Si enim sacerdotes non poteiant esse participes altaris, quod nos habemus; ergo nec populus utens sacerdotam ministerio. Sed quaeritur, de quo altari loquatur Apostolus. Quod quidem Chrysostomus in suo comm. inexplicatum reliquit. Plerique tam veteres, quam recentiores, significari volunt mensam Dominicam, ex qua sumitur a fidelibus corpus et sanguis Domini; ut, sicut de ea dictum est ab Apo- Btolo, 1 Cor. 10.: Non potestis mensae Domini participes esse, et mensae daemoniorum, ita hic quasi dicatur: Non possunt edere de altari Dominico, qui adhuc tabernaculo deserviunt in cibis et potibus; ut habetur supra cap. 9. Tradunt hunc sensum inprimis Graeci, Theophylactus et Oecumenius; et inter Latinos Primasius, Sedulius, Anselmus; item auctor glossae ordinariae, Cajetanus, Hasselanus et alii. Qui sensus confirmari videtur ipsis Apostoli verbis; nullum enim aliud altare habent Christiani, de quo edant, nisi mensam Dominicam. frail. Eatil Comm. Tom. IIL At vero S. Thomas altare hoc interpretatur crucem Christi, vel ipsum Christum. De quo altari edere, inquit, est fructum passionis Christi percipere, et ipsi tamquam capiti incorporari. Crucem Christi recte proprieque vocari altare, nulla dubitatio est. Non enim aliud altare fingi potest, super quod Christus cruente pro nobis fuerit immolatus. Undo et Ecclesia nominat aram crucis in divinis officiis. Ipsum quoque Christum esse altare, probat idem doctor, quia ipse est, in quo et per quem preces nostras Deo offerimus. Idemque significatus est per altare aureum, quod vidit Joannes, Apoc. 8. Priorem S. Thomae expositionem amplectitur Liranus, posteriorem Titelmannus. At Gaiguaeus utramquemiscere videtur, dum hoc altare dicit esse hostiam in ara crucis oblatam, ipsum scilicet Christi corpus. Harum porro triumexpositionumprima, quae altare mensam Domini interpretatur, opponi solet haereticis, qui sacrificium incruentum corporis et sanguinis Christi pernegant. Si enim apud nos est altare, ex quo haec sumantur, est et sacrificium, quo eadem haec offerantur. Et recte quidem opponitur. Nam etsi non constet, hunc esse sensum praesentis loci; tamen urget adversarios auctoritas et testificatio Patrum, qui sic intellexerunt. Non enim sic exponerent, si ejusmodi sacrificium et altare nullum in Ecclesia agnoscerent. Caeterum arbitror, expositionem S. Thomae, quam priori loco posuit, esse magis germanam. Innuit enim eam nobis ipse Apostolus, cum paulo post dicit, Jesum extra portam passum esse, id est in ara crucis oblatum. Et, ut taceam, quod toties in hac Epistola atque ex instituto per antithesim comparat sacerdotem ministrantem tabernaculo, cum Christo offerente se ipsum in cruce; sane, cum in superiori disputatione, qua tam copiose egit de sacrificiis veteris legis per Chiistum abolitis, deque sacrificio novi testamenti per eundem introducto, nullam facere voluerit mentionem incruenti sacrificii novae legis (cujus rationem dedimus Buo loco), non mnltura verisimile est, eum, nunc aliud agentem, velut ex abrupto voluispe de sacrijQcio incruento sermonem ingerere; sed potias cruenti in cruce oblati memoriam ex antedictis renovare. Quo sensu autem de altari crucis edendi no8 potestatem habere dicamur, et non illi, qui tabernaculo deserviunt, intelligitur ex verbis S. Thomje supra positis. Nos enim ex eo edimus, dum fructum salutis ex cruce Christi, lamquam vivifico ligno, percipimus. Illi non possunt, quoniam (ut explicat Liranus) qui legalia custodiunt (quod designatur in servitute tabernaculi), non habent partem in efficacia passionis Christi. Ilinc idem Apostolus ait: Si circumcAdamiiii, Christus vcbis nihil proderit; et iterum: Evacuati estis a Christo, qui in lege justificamini; a gratia excidistis, Gal. 5. Huc etiam pertinet, quod corpus Christi, in cruce oblatum, nanis vocatur fide manducandus, ut Joan. 6.: Panis, inquit, quem ego dabo, caro mea est, quam ego dabo pro mundi vita, scilicet in cjuce.
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11. Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, horum corpora cremantur extra castra. Poterat Apostolus probare quod dixerat ex antithesi veteris legis et novae; non enim potest quis novi testamenti particeps esse, nisi recesserit a veteri; sed maluit ex ipso Mose probationem adferre. B. Thomas Apostoli rationem valde subtilem vocat, quam et ipse valde subtiliter explicat. Sciiptura, ad quam respicit Apcstolus, habetur Lev. 16., ubi praecipitur summo sacerdoti, ut decima die mensis septimi, quae erat dies expiationis, offerat vitulum pro peccato suo, et hircum pro peccato populi; tum utriusque sanguinem inferat intra velum iii Sancta sanctorum; corpora vero cremari jubeat extra castra. Nam quia erat oblatio pro peccato sacerdotis, vel etiam multitudinis, in qua comprehenditur sacerdos, nihil ex ea cedebat in cibum sacerdotis, sed totum sacrificium comburendum erat, uti statuitur Lev. 4. et 6. In eo sacrilicio, tam vituli, quam hirci, et ritu utriusque offerendi multa considerari possunt mysteria, quae a S. Thoma et aliis enucleate sunt exposita. Sed allegoria, quam hic intendit Apostolus, in eo sita est, quod, sicut veteris legis pontifex de sacrificio, quod pro suo populique peccato obtulerat, non comedebat, sed animalium immolatorum corpora cremabantur extra castra; sic, quicumque tabernaculo deserviunt, edere non possunt de altari crucis, id est fructum percipere de sacrificio super illud altare oblato, praesertim quum extra portam fuerit igne passionis consumptum. Est itaque duplex probatio rei propositae, et ex eo, quia de illo sacrificio sacerdos non edebat, et quia cremabatur extra castra. Non enim sacerdos egrediebatur ad locum, uLt immolata corpora comburebantur. Quamquaravis praecipua probationis est in illo priore. Videtur enim Apostolus ita velle dicere: Quod ii, qui tabernaculo deserviunt, non pcssint edere ex nostro altari, id probo ex lege, quia nostrum altare ac sacrificium crucis potissimum fuit significatum per ea animalia, quorum sanguis inferebatur in Sancta per pontificem in die expiationis. Atqui ex his pontifex veteris legis non edebat, quia eorum carnes cremabantur totae extra castra; ergo qui ^idhuc veteri legi deserviunt, non habent potestatem edendi ex nostro sacrificio. Vis consecutionis est in correspondentia figurae et figurati, quatenus talia sunt. Ex eo autem, quod hic Apostolus addit: extra castra, capit materiam sequentis allegoricae doctrinae, et subjnnctae exhortationis. Dicit porro: extra castra, sicut et lex loquitur; quia populus nondum habebatcivitatem cultuidivino deputatam; sed agebat in deseito, castris dispositis, in quorum medio erat tabernaculum. Qui huc adscribunt locum Numej. 19., ubi de sacrificio vaccae rufae agitur, tamquam Apostolus eo respiciat: procul dribio falluntur. Non enim sanguis vaccae rufae inferebatur in Sancta; sed de eo sacerdos, extra castra positus, aspergebat contra forestabernaculiseptem vicibus, et sic eam totam comburebat eodem loco.
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12. Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. Propter quodj id est ut impleretur illa figura, quae est de carnibus extra ca«=^tra cremandis, etiam Jesus, ut per suum (Graece: proprium) sanguinem populum sanctificaret, extra portam civitatis Jerosolymae passus est. Populum dicit Israeliticum, sicut in tota Epistola, memor, se scribere ad Hebraeos, et quia ad solum hunc populum factae fuerant promissiones. Alioqui pro gentibus etiam sanctificandis passum esse Christum, abunde docent aliae Paulinae Epistolae. Quaenam hic sanctificatio intelligatur, et quomodo fiat per sanguinem Christi, satis quoque dictum est alibi.
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13. Exearr.us igitur ad eum extra castra. Quod dixit de Christo extra portam passo, quadam allegoria convertit ad exhortationem de Christo, in eo ipso, quod extra portam passus est, imitando. Igitur, inquit, egrediamur ad eum extra castra, vel extra civitatem; vitae scilicet acmorum conformatione faciamus, quod ille fecit; patiamur, quae passus est. Haec enim duo considerat in praesenti sententia. Quorum unum exponit parte continuo adjuncta:
Improperium ejus portantes. Ejus, inquam, qui extra portam passus est. Nam qui ducebantur ex^ra portam, ignominioda morte mulctabantur. Portare Christi improperium, fere exponunt, ut sit, pati, qualia passus est Christus: crucem, irrisiones, opprobria, persecutiones. Posset etiam intelligi improperium Christi, id est pro Christi nomine toleratum; juxta quod ipse ait Matth. 5.: Beati estis cum maJedixerint vobishomines et persecuti vos fuerint, et dixerint omne malum adversum vos mentitntes, propter me. Sed verisimilius est, imprope rium Christi proprie illud Apostolo dici, quo vocabantur Christiani. De quo Petrus Apoetolus 1 Epist. 4.: Si autem ut Christianus, non erubescat; glorificet autem Deum. in isto nomine. Erat enim magnum probrum, vocari sectatorem ac discipulum Christi crucifixi. Ita, si quis filius patrem habuit publica ignominia notatum aut supplicio aifectum, patris improperium portare dicitur, si hoc ei loco probri aliquando objrciatur.
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14. Non enim habemus hic manentem civitatem, sed futuram inquirimus. Hoc alterum est, quod diximus Apostolum considerare in illis verbis: Exeamus igitur etc. Docet enim, quid sit mystice: exire extra castra, sive (quod pro eodem habendum) extra civitatem. Neque vero conjunctio causalis enim referenda est ad partem proxime praecedentem: improperium ejus portantes; sed ad exitum extra castra. Ad quem ideo hortatur, quia non habemus, inquit, nos Christiani, in hoc saeculo manentem, id est fixam ac stabilem, civitatem; sed, inquit, volui in tabernaculis agentes. ad eam civitatem tendimus, qviae nobis in futuro promittituv, id est ad Jerusalem coelestem. De qua civitate jam supra aliquoties cap. 11. et 12. facta mentio est. Tacite monitos vult his verbis, ut tamquam peregrini in hoc mundo, semper animo tendant atque aspirent ad patriam coelestem; ita futurum, ut non multum turbentur, si vel opprobriis impetantur a civibus terrenae Jerusalem, vel rerum temporalium damna patiantur. NonnuIIi suspicantur, Apostolum prophetice his verbis innuere devastationem terrenae illius civitatis, haud multo post futuram, et submoncre fideles de ea mature derelinquenda. Sed nobis constat, aliud agere Apostolum; nec illud recipi posse, nisi duos diversos sensus huic loco affingamus.
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15. Per ipsum ergo offeramus hostiam laudis semper Deo. A sacrificiis carnalibus eos paulo ante revocavit; nunc invitat ad sacrificia spiritualia, non per intervalla, sicut illa Mosaica, sed semper Deo offerenda. Quale imprimis est sacrificium laudis, de quo Dominus in Psalmo 49.: Sacrificium laudis honorificabit me; et David ad Dominum, Psalm. 115.: Tibi sacrificabo hostiam laudis. Nec temere huc delabitur, sed orationis serie quodammodo id postulante: quasi dicat: Exeamus ad Jesum extra portam, ubi passus est, ut et nos patiamur cum eo; et quoniam illic se ipsum pro nobis obtulit Deo, habeamus et nos aliquid, quod ejus exemplo similiter Deo offeramus. Quid vero potius, quam sacrificium laudis et gratiarum actionis, quod et Deo gratissimum est, et ncbis maxime promptum ad semper offerendum? eodem Psalmista dicente: Benedicam Dominum in omni tempore, semper laus ejus in ore meo. Sed pro quo beneficio? Generatim quidem pro omnibus; sed specialiter ac potissimum (ut bene notat Teopbylactus) pro eo, cujus supra meminit, quod per sanguinem Filii sui nos sanctificavit. Dicit autem: per ipsum, quia nec sacrificium laudis a nobis oblatum Deo gratum esse poterit, nisi per Filium ejus offeratur, ut pontificem ac mediatorem nostrum.
Id est, fructum labiorum confitentium nomini Ejus. Hostiam laudis exponit fructum labiorum confitentium nomini Dei, hoc est, laudantium Deum, juxta illud Psalm. 62.: Labia mea laudabunt te. Nam confessio laudis intelligitur, qua etiam legitur ipse Christus Patri confessus, dicens: Confiteor tibi, Pater, quia abscondisti haec a sapientibus etc., Matth. 11. Hanc laudis ho- Btiam vocat fructum labiorum, quia labiis hoc bonum opus, tamquam fructum, reddimus; sicut vocantur fructus terrae fruges, quas terra reddit, et fructus manuum pecunia, quam manus lucrantur et quasi proferunt operando. Unde Prov. ult. de muliere forti dicitur: De fructu manuum suarum plantavit vineam. Videtur autem alludere Apostolus ad legales oblationes fructuum terrae; tamquam dicat: Pro fructibus terrae, quorum jam cessat oblatio, fractum labiorum semper laudantium Deum. Porro manifeste respicit ad locum Osee 14. secundum LXX. Nam pro eo, quod nos illic ex Hebraeo legimus: Beddemus vitulos labioirum nostrorum, LXX. verterunt: Beddamus fructum labiorum nostrorum. Et sensus Prophetae est: Adducemus Deo vitulos offerendos, seu quodcumque aliud sacrificii genus, quod, iu angustiis constituti, labiis nostris distincte vovimus nos oblaturos. Ita namque Scriptura loquitur Deut. 23.: Quod semel egressum est de labiis tuis, observabis; et facies, sicut promisisti Domino Deo tuo. Sic voluntas labiorum vocatur petitio labiis pronuntiata, et e labiis egressa, Psalm. 20.: Yoluniate labiorum ejus non fraudasti eum. Persimile est autem verbis Prophetae illud Psalm. 65.: Beddam tibi voia mea, quae distinxerunt labia mea. Hoc enim quid aliud est, quam quod Propheta breviter dixit: Beddemus vitulos, seu fructum labiorum nostrorum? Caeterum Apostolus, ut dixi, tantum alludit ad verba Prophetae, ut proinde non mirum sit, si iis utatur in sensu paululum diverso.
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16. Beneficentiae autem et communionis nolite oblivisci. Duplex est sacrificium, inquit B. Thomas, quod super altare Christi offerre debemus: scilicet devotionem erga Deum, et miserationem erga proximum. De priori jam egit; alterum nunc subjicit. Beneficentiae nomine complectitur universim externa caritatis oflicia, quae proximis impenduntur, ea praesertim, quibus eorum inopia sublevatur. Ad haec autem sola pertinet communio seu communicatio, qua nimirum quis res suas indigentibus communes facit, reputans, se eas non sibi soli accepisse a Deo, sed in usum communem erogandas. Sic praecipit Romanis cap. 12., ut necessitatibus sanctorum communicent. Dicit autem: Nolite oblivisci, sicut et supra de hospitalitate; tamquam nolit vel non audeat praecipere, quia, cum pauperes essent Hebraei, satis habebat, eos admonere, ne istiusmodi operum, ob tenuitatem suarum facultatum, penitus obliviscerentur.
Talibus enim hostiis promeretur Deus. Promeretur, passive dixit interpres, etsi parum Latine. Proinde quod in Graeco est: cUOtpsoTsTTat 6 Osog, Erasmus ita vertendum putavit: placatur Deus. Siquidem et Augustinus ita legit lib. 10. de civit. Dei, cap. 5. Cum hoc fere idem est, quod vult Cajetanus: conciliatur Deus. Sed tamen rectius illi, qui verterunt: delectatur Deus, placetur Deo. Nam Graecum verbum non placari significat, sed delectari et hilariter affici ra quapiam, eamque habere sibi placitam; quemadmodum e diverso verbum activum suapcoxelv^ quo passim utitur Scriptura, sigm^cat placere; quo et Apostolus usus est supra cap. 11. semel et iterum, ubi nos legimus: Testimonium habuit, pia~ cuisse Deo. Sine fide autem impossibile est placere Deo. Favet Syriaca translatio, quae sic habet: His sacrificiis placet hom.o Deo. Subest autem hic tacita antithesis inter hoc genus hostiarum et eas, quae secundum legem offerebantur, quas Scriptura testatur Deo non placuisse; ut supra cap. 10. ex Psalm. 39.: Holocautomata et pro peccato non tibi placuerunt, et Psalrri. 50.: Holocaustis non delectaberis. Jam nec dissonat, quod habet vulgata versio: promeretur Deus, id est nos promeremur Deum; iis enim operibus homines promereri sive demereri Deum dicuntur, quibus ille delectatur, et quae ei placent. Nam alioqui promerendi et merendi vocabulis Latinis, nescio, an Graeca dari possint, quae proprie respondeant. Porro notandum, illud: talibus hostiis, referendum esse ad utrumque sacrificium, de quo locutus est, laudis scilicet ac beneficentiae; sicut expresse referunt omnes Graeci, et inter nostros B. Thomas. Etenim totum hoc genus opponit Apostolus legalibus sacrificiis, quibus (ut jam dictura est) nemo potuit Deo placere. Vocantur autem haec: sacrificia, et quidem vera generali ratione, quatenus ad Deum colendum fiunt. Quomodo B. Augustinus lib. 10. de civit. Dei, cap. 6., verum sacrificium definit omne opus, quod agitur, ut sancta societate inhaereamus Deo.
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17. Obedite praepositis vestris, et subjacete eis. Duabus superioribus hostiis addit tertiam, quae est obedientiae; de qua 1 Keg. 15.: Numquid vult Dominus holocausta et victimas? et non potius, ut obediatur voci Domini? Me~ hor est enim obedientia, quam victimae. Sicut autem Deo, sic ct praefectis ab 60 constitutis obediendum est, dicente Domino: Qui vos audit, me audit, Luc. 10. Demonstrat igitur hic locus (quod novi haeretici negant), Ecclesiarum piaelatos habere potestatem praecipiendi ac leges ferendi, quibus obedire teneantur eorum subditi. Sunt enim ad invicem relata, obedientiae lege teneri et praecipere. Constat autem, Apostolum loqui de praepositis ecclesiasticis, id est Episcopis; tum ex his, quae seqauntur: Ipsi enim pervigilant, quasi rationem red' dituri pro animabus vestris; tum ex eo, quod de iisdem ante praecepit: Mementote praepositorum vestrorum, qui vobis locuti sunt verbum Dei. Haec enim Episcoporum sunt atque Pastorum. Hoc argumentum ut effugiat Calvinus, Apostolum sic interpretatur: Jubet piorum Episcoporum doctrinam obedienter amplecti, sanisque consiliis obtemperare. Sed in hoc brevi interpretamento tres sunt corruptelae. Prima, dum restringit Apostolicum praeceptum ad pios seu bonos Episcopos. Quamvis enim dicat Apostolus, eos vigilare pro animabus, quod bonorum est Episcoporum; non tamen, si minus id faciant, exceptionem admittit in praestanda obedientia; nihilo magis quam in parentibus aut dominis carnalibus, quibus etiam duris, morosis ac discolis obediendum praecipitur, Eph. 6., Col. 3., 1 Pet. 2. Cum ergo dicit: Ipsi enim pervigilant, ofiicium eorum designat, a quo si deflectant, non ideo vult statim obedientiam subtrahi, sciens, Dominum etiam de scribis et Pharisaeis praecepisse populo: Omnia, quaecumque dixerint vobis, servate et facite; secundum opera vero eorum nolite facere, Matth. 23. Quem locum huc allegant interpretes Graeci, ut doceant, obediendum esse Episcopo, etiamsi moribus et vita perversus fuerit; illud tamen addentes, quod si doctrinam fidei publica praedicatione pervertat, jam non esse, cur amplius ei parcatur. Nec mirum. Sic enim potestate se ipsum exspoliat, ut qui Ecclosiae hostem se declaiet. Altera corruptela est, Apostoli praeceptum ad obedientiam doctrinae coarctare. Nam obedientia proprie praecepta agendi vel f^ciendi respicit, non doctrinam. Docere enim potest etiam, qui non praeest. Tertia, praeceptum per consilium interpretari; quasi hoc sit, praepositis obedire, rectis eorum consiliis acquiescere; cum utique Apostulus 1 Cor. 7. et 2 Cur. 8., et in Epist. ad Philem. praeceptum a consilio manifeste distingr.a.t, aflfirmans, se posse quaedam praecipere, quae malit consulere. Tu eo, quod addit Apostolus: et subjactte, Graece: xal uiicixsTc, TLeophylactus et Oecumenius indicari exactam obedientiam, ut, si operibus etiam serviendum illis sit, non detrectent. Signiiicat enim vox Graeca: cedere, lccum dare, submitte.re se, et obsequiis subjectionem ostendere. Erasmus vertit: concedite.
Ipsi enim pervigilant, quasi rationem pro animabus vestris reddituri. Non dicit, quid omnes faciant, sed quid boni, quidque omnes tacere oporteat; quid denique de suis Episcopis et pastoribus sentire debeant iideles. Tn Graeco talis est ordo: Ipsi enim vigilant pro animabus vestris, tamquam rationem reddituri. Sed res eodem recidit. Nam illud: pro animabus veslris, secundum sensum utroque pertinet. Vigilant eaim pro animabus sibi commissis, tamquam pro iis ipsis rationem reddituri Deo in die judicii. Vigilare curam ot sollicitudinem significat, estque maxime proprium Episcoporum. Tn illo sermone: rationem reddere, metaphora est ab iis, qui res alienas dispensant. Tales se cogitare debect omnes pastores et Episcopi, ut quibus a Christo commissa est animarum cura, quas ipse suo sanguine redemit, et suas fecit \ de quibus proinde rationem ab iis exacturus est. Igitur hac parte: quasi rationem etc, significare voluit Apostolus periculum, in quo versantur, qui praesunt animabus regendis; ut hoc attendentes subditi, non eos contristent, sed prompte et libenter obediant. Est enim hoc (inquit B. Thomas in commentario) maximum periculum, hominem de factis alienis rationem reddere, qui pro suis non sufficit. Unde et Chrysostomus, vehemeutcr hunc sermonem et pulchre exaggerans, dicit inter caetera verbum terribile: Miror, an fieri possij, ut aliquis ex rectoribus sit salvus. Verum hoc dicit, respiciens ad multitudinem eorum, qui per ambitionem sese conjiciunt in illam tanti momenti functionem, quemadmodum patet ex verbis circumstantibus. Nam legitime vocato, et fideliter atque ex caritate sacrum illud munus exercenti, qualis fuit ipse Chrysostomus, periculum esse non potest.
Ut cum gaudio hcc faciant, et non gementes. Haec ratio refertur ad praeceptum: Obedite praepositis vestris etc. Quamvis enim potissima ratio, cur praepositis obedire oporteat, ea sit, ut Deo placeatur ac serviatur, qui potestatem illam instituit; debet tamen a subditis et ista ratio prae oculis haberi, ne praepositis suis pro ipsorum salute vigilantibus moerorem et gemitum adferant, sed gaudium potius ac voluptatem. Pronomen hoc omnium fere sententia dem(»nstrat curam pervrgilem, de qua dixerat: Ipsi enim pervigilant. Tta sensus est: Ut curam vestri agant cum alacritate et gaudio, et non gemant sub onere; sed levius ilhid ferant, dum vident, se non inaniter in vobis laborare. Caeterum glossa ordinaria subjungit et alterum sensum, quo referatur haec pars ad istud proximum: rationem pro animabus vestris reddituri. Verba sunt: Ut reddant rationem Deo, securi de praemio, et non gementes, anxii vel haesitantes de vestra damnatione. Quae eadem leguntur etiam apud Primasium. Sed et Anselmus hunc seni^um adfert priori ]occ, ita scribens: Et quia student recte vos ducere per viam justitiae, ut, cum vos perduxerint ante tribunal Christi, non accusentur, non recte vos duxisse: idcirco nunc obedite illis. At vero sensus iste sanam intelligentiam reqniiit. Constat enim, subditorum malitiam non posse jure imputari bonis praefectis ad detractionem mercedis. Nam unusquisque proprium mtrcedem accipiet secundum suum la~ borem, 1 Cor. 3., non secundum fructum laboris. Non igitur existimandum est, auctores sensus memorati significare voluisse, bonos pastores, cum pervenerint ad tribunal Christi, vel reos agendos, vel de sua mercede periclitaturos esse, propterea quod oves habuerint minus dido audientes; sed dupliciter hujusmodi glossa potest explicari. Uno modo, si suppleas: quantum est in vobis, si forte pereatis. Nam vestra perditio faceret illos gemere et periclitari in die reddendae rationis, nisi cordium inspector Deus sciret, eos fuisse extra culpam. Sic inteHigi solet illud Eph. 4.: Nolite contristare Spiritum sanctum, scilicet quantum in vobis est, dum peccando eum a vobis expellitis. Aliter accipi potest de frustratione gaudiicujuspiam, quod accidentalevocant Theologi. Nam quasi gement in reddenda ratione Praepositi, qui, cum multum laboraverint, non tamen gaudium percipient ex fructu laboris, consistente in sancta conversatione et perseverantia eorum, quibus praefuerint. Similis est locus in Ep. 2. Joannis Apostoli secundum lectionem Graecam: Videte vosmet ipsos, inquit, ne perdamus, quae operati sumus; sed ut mercedem plenam accipiamus. Eodem spectat, quod Paulus eos, apud quos cum magno fructu laboraverat, ut Philippenses et Thessalonicenses, vocat spem suam et gaudium et gloriam, et gJoriae coronam, Philipp. 4. et Thess. 2. videlicet ad diem adventus Domini respiciens, sicut ipse explicat posteriori loco jam citato. Ex quibus jam etiam apparet, quam hic sensus, etsi scrupulosior, non improbabiliter adscribatur huic loco; maxime quum allusio sit ad dispensatores, a quibus dum exignntur rationes suae administrationis, culpari colent, si quid Domino periit.
Hoc enim non expedit vobis. Scilicet: ut gementes id faciant. Quod si referatur ad verbum: pervigilant, juxta communem expositionem, sensus est: Nam nec vobis expedit, illos cum dolore ac gemitu vigilare j)ro vobis. Quamvis enim illis non liceat vindictam expetere vestrae inobedientiae, Deus tamen eorum gemitum exaudiet, et pro illis ulciscetur. Ipsi quoque potestate sua, quam Christus eis tradidit, utentur F.dversum vos. Sin autem leferatur ad eam partem: rationem pro animabus vestris reddituri, sensus erit: Haudquaquam vobis expedit, illos cum gemitu rationem reddere pro animabus vestris. Id enim esset signum inobedientiae vestrae et porditionis. Adducens hunc Apostoli locum Prosper libr. 2. de vita contemp. cap. 3., postrema verba recitat absqae negatione: Hoc enim expedit vobis, et refert ad ilhid: ut cum gaudio hoc faciant. Sed mendosam esse lectionem, Graeca facile convincunt, in quibus est una composita dictio: aXuaiTsXeg, inutile. Unde plerique vertunt: Hoc enim inutile est vobis. Quamquam fieri potest, utquaedam Graeca habuerint: XuoitsXsc^ omissa privante particula a; juxta quam lectionem procul dubio referenda esset haec pars ad illud: cum gaudio facere.
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18. Orate pro nobis. Apostolus, more suo, sub finem Epistolae commendat se precibus eorum, ad quos scribit. Insaniunt ergo haeretici, dum clamitant, injuriam nos facere Christo Mediatori, quoties vicissim Pauhim ac caeteros sanctos rogamus, dicentes: Orate pro nobis. Posuit autem plurale pro singulari, nobis pro me; quod liquet ex verbis sequentibus, quae ad ipsius personam pertinent.
Confidimus enim, quia bonam conscientiam habemus, in omnibus hene volentes conversari. Orandum quidem pro onmibus, quia caritas ad omnes ee extendit; sed illi magis hoc merentur, cum quibus est caritatis communio, quique bonae vitae exemplis Ecclesiam aedificant. Talem se declaiat Paulus, modeste tamen, dum utitur vocibus: confidimus et volentes. Quod ergo dicit: Confidimus, quia honmn conscientiam habemuSj sic intellige: Bene milii conscius sum, et confido, rae in ea rc non falli. De siguificatu Graeci verbi: 7r£iOo|jiat, quovi modo: certus sum; mcrio: confido, noster vertit interpres, ne quis illius occasione certitudinem infallibilem hoc loco putet significari, videat, quae diximus ad illud Rom. 8.: Certus sum enim, quia neque mors etc. Neque enim plus certitudinis hic sibi vendicat Apostolus, quam in eo loco, ubi dicit: Nihil mihi conscius sum, sed non in hoc justificatus sum, 1 Cor. 4. Quod et a B. Thoma diligenter aunotatum est. Porro quod Erasmus vertere malait in praeterito: confisi sumus, non probo. Nam praeteritum, tam medium, quod hic legitur, quam passivum, quod in Epist. ad Rom. et alibi, vim quandam habet praesentis, etiam apud auctores profanos; nec aliter id exponunt docti inlerpretes. Particulam: in omnibus, Iv Tiaat, Graeci praecedentibus jungunt, et ad personas referunt. Est enim tam in Graeco, quam in Latino genus ambiguum. Itaque faciunt hunc sensum: Ccnfidimus, nos habere bonam conscientiam inter omnes, id est, non solum inter gentiles, sed etiam apud vos: ut qui non possitis ignorare, quam nihil nmquara per avaritiam ani hypocrisim a me factum sit in praedicando Dei verbo. Igitur hos secuti, Erasmus et Hentenius verterunt: inter omnes. Verum meo judicio rectius Latini sequentibus annectunt, et de rebus exponunt, hoc modo: In omnibus, id est, per omnia studentes bene conversari, ut no cuiquam dictis aut factis meis ullum praebeara ofiFendiculum. Sic ait 1 Cor. 10., se per omnia omnibus placere, non quaerendo, quod sibi utile sit, sed quod multis, ut salvi fiant. Hunc sensum reddidit Syrus interpres, dum ita vertit: Confidimusenim, quod conscientiabona sit nobis, quia in omni re cupimus bene versari. Annotant Stapulensis et Cajetanus, Graecos codices variare; nam in aliis legi: s;(o/Ji£v, habemus, primae personae, in aliis: ^X^'^^} habetis, secundae. Quae posterior lectio iisdem quoque magis placet, ut et Stapulensis verterit: habetis. Sed cum hujus lectionis apud veteres interpretes nullum exstet vestigium, prior autem lectio, quae etiam hodie plurimorum est codicum, sensum habeat apertum et huic loco percommodum; non video, cur ab ea nobis sit recedendum.
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19. Amplius autew deprecor vos hoc facere, quo celerius restituar vobis. Pronomen vos non exprimitur in Graeco, sed intelligitur. Aliam addit causam, cur petat, ut pro se orent. Amplius autem, inquit, hoc est, magis atque impensius obsecro vos hoc facere, id est pro rae orare, quo citius possim vobis restitui; quasi dicat: Etiam vestri causa peto, ut pro me oretis; non enim apud vos inutilis ero, si vobis restituar. Vobis autem intellige: in Judaea morantibus. Nam Epistola ad Hebraeos scripta quo perferenda crat, nisi in Judaeam? Dicit autem celerius, quia multo jam tempore ab illis abfuerat. Porro nonnulli ex verbo: restituar, coUigunt, scriptam esse ex vinculis Nam vincti, cum Kberantur, suis restituuntur. Sed parum firma coUectio est. Facile enim restituendus inteHigi potest a negotiis, quibus detinebatur. Quamquam et simpliciter exponi potest. Orate, ut restituar, id est reddar vobis, revertar ad vos Non enim est hominis via ejus, Jerem. 10,; sed Domini est, dirigere gressus ejus, Prov. 16. Quod si scriberet e carcere, faceret apertam ejus mentionem, sicut in aliis omnibus Epistolis, quas e carcere misit. Rectius ex eodem hoc loco colligit Cajetanus, auctorem hujus Epistolae Hebraeum esse, et proinde Clementem dici non posse. Cura enim dicit: restituar vrbis, de eorum gente se esse, significat. Quod vero Cajetanus addit, haec verba non sonare Paulum, quem Hebraei, servantes legalia, non exspectabant sibi restituendum, quum Paulus ad evadendum eorum manus Caesarem appellasset: haud solida conjectura est. Nam ad Judaeos fideles haec Epistola scribitur; qui autem persequebantur eum, potissimum infideles erant, ut ex Actis et Paulinis Epistolis promptum est intelligere. Caeterum fideles Judaei (tametsi non omnes) ei bene volebant, ac deferebant, tamquam Apostolo Christi, etreditura ejus desiderabant.
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20. Deus autem pacis, qui eduxit de mortuis pastorem jnagnum ovium. Vicissim bene eis precatur ac pro eis orat. Et quidem initio precationis Deum pacis nominat, ut eis pacem et doctrinae consensum inprimis commendet; ac si dicat: Quia Deus pacis est, non oportet vos a me, vel inter vos mutuo de lege et sacrificiis dissidere; sed in unam veram, quam vos docui, convenire sententiam. Qui eduxit, Graece: dvayaywVj id est qui reduxit. Significat enim Christi resuscitationem a morte ad vitam. Deinde notanda emphasis in vocabulo: magnum, quod in Graeco postponitur, et cum articulo legitur: tov /jieyav. Unde vertit Erasmus: pastorem ovium illum magnum. Vocatur Christus magnus ovium pastor y ut et alibi: pastorum princeps, 1 Pet. 5., quia supremus et primarius est pastor, cujus caeteri pastores sunt vicarii. Nomine ovium electos significari, recte docet Anselmus, videlicet eosdem, quos Joan. 10., ubi se praedicat 'ovium pastorem. Nam electos proprie Christus pascit, ut quos efficaciter ad vitam aeternam perducit. Sed cur hic meminit magni pastoris a morte reducti? Ideo magni pastoris, quia de parvis et secundariis pastoribus, hoc est, praepositis, jam semel et iterum verba fecerat; tum quia pacem nominaverat, cujus inter Deum et homines conciliandae causa pastor ille magnus pro omnibus mori dignatus est. Meminit autem ejusdem a morie resuscitati, ut ostendat, eum adhuc vivere, semperque victurum; Christus enim resurgens ex mortuis, jam non moritur, Rom. 6.; ut proinde fidem ab eo mutare non debeant, sicut et ante monuit illis verbis: Jesus Christus heri et hodie, ipse et in saecula.
In sanguine testamenti aeterni. Hanc partem varie tractant. Quibusdam placet, m sanguine dictum, id est cum sanguine, ut sensus sit: Deum excitasse Eilium suum a morte; sed ita, ut sanguis, quem in morte fudit ad sanctionem foederis aeterni, post resurrectionem adhuc vigeat una cum ipso redivivo, perinde ac si semper flueret; vel certe, ut intelligatur, eo excitato, sanguis ejus nobis donatus in testamentum seu foedus sempiternum. Quem utrumque sensum adferunt Theophylactus et Oecumenius. Sunt, qui illud: in sanguine, jungant cum accusativis: pastorem magnum, idque hoc sensu: Reduxit e mortuis eum, qui quam sit magnus pastor, cernitur in sanguine testamenti aeterni, quem in morte efi^uderat. Alii vohint, in sanguine idem esse, quod per sanguinem; ut Anselmus, B. Thomas ac caeteri fere Latini, referentes hano particulam ad verbum: eduxit, ut sensus Apostoli sit, Christum a morte reductum ac resuscitatum esse virtute ac merito sanguinis ipsius in morte effusi, quo confirmatum est testamentum aeternum. Ipse enim, inquit S. Thomas, per suam pussionem meruit sibi et nobis gloriam resurrectionis. Denique potest illud: in sanguine, eodem modo acceptum, sic construi, ut pendeat a verbo subintellecto: Deus, qui reduxit a morte pastorem ovium, quas redemerat sanguine testamenti aeterni. Quae duae postremae expositiones prae caeteris placent, primum quia phrasis illa: in sanguine, passim hoc modo in sacris literis accipitur, nominatim in Episfolis Paulinis et in Apocalypsi, quoties aliquid factum aut praestitum in sanguine Christi dicitur. Tum quia videtur Apostohis alludere ad verba Zachariae Prophetae, qui cap. 9. sic ait: Tu quoque in sanguine testamenti tiii emisisti vin^ ctos tuos de lacu; praesertim cum etiam cap. 11. magni pastoris ovium mortem praenuntiet, dicens: Percute pastorem, et dispergentur oves, ut et ilhic prioribus Apostoli verbis allusum videatur, non autem ad locum aliquem Jesaiae, quod vult Theophylactus. Constat autem, apud Prophetam in sanguine dicttim more Hebraeo, id est per sanguinem. Porro testamentum hoc vocat aeternum, ad differentiam testamenti veteris; vel quia promissionem continet haereditatis aeternae, vel quoniam ei non succedetaliud. Obiterobserva cum S.Thoma, iu tribus Evangeliis et apud Paulum, 1 Cor. 11., Christi sanguinem vocari sanguinem novi testamenti, hic autem aeterni testamenti j ideoque in verbis consecrationis calicis, quae recitantur in canone missae, recte conjungi utrumque epithetum dicendo: novi et aeterni testamenti.
Dominum nostrum Jesum Christum. Graeca Christum non addunt. Bene Do- 7ninum vocat post factam mentionem mortis ejus et sanguinis, quo nos redemit ac servos suos fecit, 1 Cor. 6.: Non estis vestri; empti enim estis pretio magno.
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21. Aptet vos in omni hono. Graece et Syriace: perficiat, absolutos vos reddat in omni opere hono; tamatsi recte etiam vertit interpres: aptet. Nam vox Graeca xaxapTiCstv significat perficere non quomodocumque, sed apto, composi tione partium seu membrorum; quomodo supra cap. 10. dictum est: Corpus autem aptasti mihi. Nam et alibi utitur eo verbo Apostolus, quum ad concordiam hortatur, ut 1 Cor. 1.: Sitis autem perfecti in eodem sensu, et 2 Cor. ultimo: Perfecti estote. Sensus igitur est: Deus pacis vos, tamquam unius corporis membra, componat, aptet ac perficiat in omni genere bonorum operum sic, ut alius in hoc, alius in alio opere juxta suam vocationem sedulo se exerceat. Si quaeras, quomodo Deus aptet homines ad bonum, respondet tibi S. Thomas in comment.: Quando quis, inquit, voluntatem habet benefaciendi, dicitur aptus ad illud. Deus autem, quando immittit ei bonam voluntatem, aptat eum, id est, facit eum aptum. Et ideo dicit Apostolus: Aptet vos in omni bono, id est faciat, vos velle omne bonum. Et infra: Dupliciter aptatur homo ad bene faciendum. Uno modo, exterius operando; et sic unus homo aptat alium persuadendo vel comminando. Alio modo aliquid interius exhibendo; et sic soJus Deus aptat voluntatem, qui sulus eam potest immutare, juxta illud Proverb. 21.: Cor regis in manu Dei; quocumque voluerit, inclinabit illud. Haec ille. Non ergo dicamus, Deum movere voluntates hominum, sicut aptum novit, ut S3quantur; tamquam in eo sita sit efficacia gratiae Dei; sed fateamur, Deum facere homines aptos ipsa bonae voluntatis immissione, sicut sanctus Doctor loquitur. Quae doctrina amplius patebit ex consequentibus Apostoli verbis:
Ut faciatis ejus voluntatem. Voluntas intclligiturpraeceptiva, inquaexpequenda consistit bonitas vohintatis nostrae. De qua Eph. 5.: Intelligentes, quae sit voluntas Dei, et 1 Thess. 4.: Haec est voluntas Dei sanctificatio vestra. Unde Ecclesiastici 8.: Quae praecepit tibi Deus, illa cogita semper, scilicet, nt facias. Supplenda est Apostoli sententia hoc modo: Deus aptet vos in omni bono, praestans nimirum, ut voluntatem ejus faciatis. Ita se ipsum exponit verbis subjunctis:
Faciens in vobis, quod placeat coram se. Hoc est, per gratiam suam efficiens, efficaciter operans in vobis opera sibi placentia. Manifeste docet hic locus, gratiam Dei non eo efficacem censeri, quod voluntas nostra per suum assensum sese accommodet vocanti aut suadenti Deo; sed efficacem esse per se ipsam et a se ipsa, dum Deus potenti sua operatione nos aptat, et in nobis efficit omne bonum, per quod ei placemus. Sub quo bono ipsum etiam assensijm et cooperationem voluntatis nostrae contineri, nemo, qui sanus sit in fide, dubitaverit: Deus est enim, qui operatur in nobis, et velle, et perficere, Phil. 2, et qui omnia opera nostra nobis operatur, Jcs. 26. Porro viderit Erasmus, cur verterit: Efficiens, ut, quod agitis, acceptum sit in conspectu suo. Nam Graeca ad verbum sic habent: Faciens in vobis beneplacitum coram se. Quod omnes alii verterunt in eum sensum, quem dedimus.
Per Jesum Christum. Hoc aJdit, quia, sicut dicit sanctus doctor, nihil a Patre impetratur, nisi perFilium. Quaeri potest, quo sit referendum^ utrum ad verbum: aptet, an ad: faciens, an ad: beneplacitum coram se. Maxime, ni fallor, convenit, uf, ad verbum: faciens, referatur. Optat enim et precatur Apostolus, ut Deus haec in illis efficiat et praestet per meritum Christi Filii sui. Quod et Ecclesia passim in suis orationibus imitatur.
Cui est gloria in saecula saeculorum. Amen. Hanc partem Graecorum expositorum nullus attigit, ut videantur non legisse. Graeci tamen codices, aeque ut Latini, constanter habent; a quibus nec editio Syriaca discrepat. Ambiguum est autem, utrum ad Deum, an ad Jesum Christum referri debeat. lilud minime dubium, non minus vere ad Jesum Christum, qui et ipse Deus est, quam ad Deum Patrem referri posse. Porro verbum est de suo noster interpres adjecit. Alioqui magis congruit sensus optativus: Cui sit gloria, sicut in multi.s aliis clausulis huic similibus, quae apud eundem Apostolum leguntur, ut Rom. 11. et 16., Gal. 1., Ephes. 3., Phil. 4., 1 Tim. 1., 2 Tim. 4., nec ncn apud B. Petrum 1 Epist. 5. et 2 Epist. 3. et in Epist. Judae; denique in Apoc. 1. 5. et 19. Quale etiam est illud angelorum cantantium: Gloria in altissimis Deo, Luc 2., et illud puerorum acclamantium: Gloria in excelsis, Luc. 19. In his enim omnibus verbum quidem nullum expressum est; interpretes autem plerique sensum reddunt optativam. Unus est locus 1 Petr. 4., ubi in Graeco verbum indicativum expressum habetur: w IotIv i} do^a, cui est gloria. Ex quo videri posset, idem verbum iu omnibus similibus locis esse subaudiendum, nisi peculiaris esset ratio, cur illic a Petro verbum est additum fuerit; sicut ibidem videbitur. Amen Hebraea dictio est, omnibus nota, vim habens confirniandi id, quod dicitur vel optatur; ut si dicas: Ita fiat.
13:22
22. Bogo autem vos fratres, ut sufferatis verbum solatii. Graece: Sufferte sermonem consolatinnis vel exhortationis. Nam Graeca vox TiapaxXirjaig, ut saepe dictum est, tam exhortationem significat, quam consolationem; quemadmodum ot vox Syriaca. Quamquam Graeci diserte exponunt de consolatione. Sic enim Oecumenius; Non dicit: consilii aut exhortationis; sed propter afflictiones in quibus erant, consolationis inquit. Similia scribunt Chrysostomus et Theophylactus. Atqui Faber et Erasmus sermonem exhortationis verterunt. Quod etiam Cajetanus et alii nonnulli magis probant, hac non improbabili ratione adducti, quia rogandi non erant Hebraei, ut sermonem consolationis aequo animo ferrent; nam consolatio per se grata esse solet, etiamsi consolator non perinde sit gratus, Sed quia Paulus suraserat partes exhortantis ac docentis, idque praestiterat non sine aculeis reprehensionis: idcirco nunc eos demulcet, obsecrans, ut boni consulant hanc ipsius audaciam. Ex hoc loco moventur, qui putant, hane Epistolam praecipue scriptam ab Apostolo causa consolationis simul et exhortationis ad patientiam. Sed de ea re egimus in argumento.
Etenim perpaucis scripsi vobis. Perpaucis, Graece: Tzapa, ppa^^swv, per brevia, id est breviter, paucis. Ita B. Petrus in fine prioris suae Epistolae: dl oXiyoiV, per modica, quod interpres vertit: breviter scripsi. Forsitan hoc loco duabus vocibus vertit interpres: per pauca. Non enim sensus est: Valde paucis, ut Latini quidam exponunt. Dicit autem, se paucis scripsisse, quod exhortatio minus molesta sit ac lubentius admittatur, si non obtundat verborum multitudine. Sed quomodo paucis, cum sit Epistola bene prolixa? Kespondet Chrysostomus, pauca esse, quae scripsit, si conferantur cum iis, quae dicturus erat, si praesens fuisset. Quod etiaTn sic accipi potest, pauca eum scripsisse collata cum iis, quae scripturus erat, si illos habuisset discipulos satis idoneos et non imbecilles ad audiendum; sicut loquitur cap. 5. Sanctus Thomas dicit, pauca esse respectu mysteriorum, quae in hac Epistola persii-inguntur. Nam in eaj inquit, fere oitmia mysteria veteris testamenti continentur. Et addit verbum notabile: Sermones breves valde acceptos esse; quia, si sunt hoiiiy avidius audiuntur, si mali, parum gravant. Potest etiam dici, pauca esse, quae scripsit, non pro modo Epistolae, sed pro modo libri seu tractatus. Nam, ut in initio admonuimus, exordium magis est libri, quam Epistolae, licet extrema, juxta morem Epistolae, salutatione claudat.
13:23
23. Cognoscite fratrem nostrum Timotheum dimissum. Graece: dTioXcAu- |ji£vov, id est, solutum vel absolutum, ut alii verterunt. Atque hinc colligunt, Timotheum in vinculis fuisse, a quibus eum solutum Paulus scribat, velut rem Jaetam nuntians. Erat enim Timotheus apud Hebraeos bonae existimationis, qui et in eorum gratiam aPaulo fuerat circumcisus, ut habetur Act. 16. Non tamen usque adeo certa est collectio. Nam Graecum verbum non raro generaliter accipitur pro eo, quod est dimitti, iit Matth. 14.: d-OAua&v Toug oyWj:^, dimitte turbas. Unde alii dimissum intelligunt, id est, expeditum a negotiis, quibus alicubi detentus fuerat. Utriusque commentarii meminerunt interpretes Graeci. Porro sciendum, pro: cognoscite, quod Graece est: Yiva)OX£TS, verti potuisse: cognoscitis aut scitis. Quamquam rectius se habet: cognoscite, scitote; sicut etiam est in textu Syriaco. Nam Judaeis transmarinis indicare voluit, quod nondum sciebant.
Cum quo fsi celerius venerit) videbo vos. Cum illo, inquit, comite, si mature ad me venerit aut redierit, vos invisam, alioqui sine eo ad vos iturus, morae longioris impatiens. Indicant haec verba magnum in Paulo desiderium invisendi fratres suos Judaeos. Hinc etiam apparet, Paulum non fuisse vinctum, quum haec scriberet; non enim vinctus, etsi spem habens liberationis, ita absolute diceret: videbo vos, sed: spero, me vos visurum; sicut in Epist. ad Philem.: Spero, per orationes vestras donari me vobis. Verisimile est autem, quod eos non inviserit, sive gravioribus Ecclesiae negotiis, sive persecutione quapiam impeditus. NuIIa enim historia prodit, Paulum post Romanam profectionem, de qua Act. ult., reversum aliquando fuisse in Judaeam; sed verba xVpostoIi sunt assertiva propositi, non eventus^ Cujusmodi leguntur etiam 1 Cor. 16. Caeterum ex isto loco, ubi Timothei facit mentionem tamquam comitis, cum q'.io cuperet revisere Judaeam, non leve sumitur argumentum, hanc ipsius Pauli esse Epistolam, Neque enim alius quisquam est, in quem potius haec competant. Coaatur quidem hoc argumentum diluere Cajetanus, sed id facit parum solide. Quod vero objicit, hanc promissionem, qua dicit auctor, se visurum Hebraeos, non sonare Paulum, eo quod alienum a ratione videatur, ut, posteaquam appellasset ad Caesarem, iterum se in Judaeorum manus dare velit: non convincit; primum quia haec Epistola multis annis post illam appellationem scripta est, rebus apud Judaeos interea non parum mutatis; tum quiaPaulus Jadaeorum persecutiones timere non debuit, ubi fructus poterat sperari. Ut illud etiam addam, Apv">stolicae prudentiae fuisse, ita caute in Judaea conversari inter fideles, ut non facile in manus hostium incideret. Porro nec illud alicujus momenti est, quod objicit Calvinus, Paulum solere Timotheum in suis Epistolis appellare filium, non fratrem. Respondetur enim, Timotheum a Paulo filium vocari in iis Epistolis, quas Paulus ad eum scribit, nec non 1 Cor. 4.; in caeteris autem Epistolis, perinde ut hic, fratrem appellari, ut 2 Cor. 1., Col. 1., 1 Thess. 3. et ad Phiiemonera.
13:24
24. Salutate omnes praepositos vestros. Id est, Episcopos Ecclesiarum, maxime per Judaeam et Syriam.
Et omnes sanctos. Id est, omnes fideles, qui apud vos sunt. Cur omnes fideles SJincti dicantur, in exordiis aliarum Epistolarum satis expositum est. Salutant vosde Italia fratres. Graece: Salutant vos, qui ex Italia, id est Itali; nec additurr fratres, nt nec in Syriaco. Latina quoque coraplura MSS. fratres additum non habent, tametsi intelligendum est. Significat enim Judaeos Christianos per varias urbes Italiae dispersos. Unde plus dicit, quam si scriberet: Salutant vos Romani. Utrum autem Romae scripta sit Epistola, an in alia quapiam Italiae parte, non liquet.
13:25
25. Gratia cum omnibus vobis! Amen. ConcluditEpistolam apprecatione gratiae, significans eo nomine beneficentiam Dei, quatenus ab ea nobis omnia dona salutis proveniunt. Graeci codices subscripta habent haec verba: Missa ab Italia per Timotheum. Sed hujusmodi subscriptioni non est, cur fidem habeamus; nam ex superioribus constat, Timotheum abfuisse, quando scripsa est. Nec multum refert scire, per quem sit missa.
13:2
CALVARY. - Place where Jesus "suffered outside the gates (of Jerusalem)" (Hebr. 13, 2), called the "place of the skull" (κρανίου τόπος) and in Greek Γολγοθά (Io. 19, 17). Golgotha is an Aramaic name formed from the Hebrew gulgōleth with the elimination of the …
… Supreme Judge will remember at the final judgment (Mt. 25, 34-46). From the other New Testament books they could see that the Apostles had always strongly recommended it: "Be generous in hospitality," St. Paul prescribed to the Romans (12, 13; cf. Hebr. 13, 2), to whom he recommended the deaconess Phoebe, probably the bearer of the letter, that they receive her "in the Lord as is fitting for the saints" and assist her "in whatever she may …
13:7
… 10:23; 26:63f.); the destruction of the Temple and of the cult, sign of the end of the era of the Old Testament and fulfillment of Jesus' prophecies (Lk. 13:34ff.; 19:42ff.). It also marked the end of the fierce Jewish persecution against the Church (Hebr. 13:7; 10:32ff.; Act. 4:1-31; 5:17ff.; 6:11ff.; 7:54-8:3; 12:1-4; etc.). …
I Tim. 5, 17) and the "leaders" (ὄγουμενοι: Hebr. 13, 7.17.24).
13:9
… In the New Testament there recurs insistently the warning to be vigilant against the snares set for the faith by the enemies of truth (Rom. 16, 17; II Cor. 11, 3; Eph. 5, 6-11; Col. 2, 6-8; I Tim. 1, 3 ff.; Hebr. 13, 9; II Pt. 3, 17; II Io. 7-11). The Church, in strict adherence to natural law and to the spirit of the apostolic norms, has provided for the protection of the faith with special laws …
13:10
Another transparent allusion to the Sacrifice of the Mass is in Hebr. 13:10: "Habemus altare, de quo edere non habent, qui tabernaculo deserviunt" — indeed the realistic verb φαγεῖν ("manducare") spontaneously carries the thought to the Eucharistic altar, …
13:14
Only in the New Testament does the doctrine of the immortality of the soul have its full formulation: Mt. (and parallel passages) 5, 12, 29; 10, 28; 16, 26; 18, 9; 22, 32 ff.; I Cor. 3, 15; Hebr. 13, 14; II Cor. 5, 1-10; Phil. 1, 18-26 and passim.
In Christianity man obtains responsibility and therefore personal freedom before God because the life of time is a preparation for eternal life (Hebr. 13, 14); therefore Christianity is in this sense voluntarist: it demands that reason subject itself to faith (obsequium fidei) and considers the value of the life of the spirit not as a function …
The Epistle to the Hebrews depicts eternal joy in the Promised Land (cf. Mt. 5:4), transformed into a "heavenly calling" (Hebr. 3:1), which is a "rest" identical to the "rest of God" (ibid. 3:1-4:11). The faithful are journeying toward the "City of the living God" (ibid. 12:22; 13:14), the "higher" Jerusalem (Gal. 4:26) or the "new" or "heavenly" Jerusalem, bride of the Lamb (Apoc. 21:1-22:5), overflowing with the resplendent glory of God, the synthesis of every …
… (Ex. 2:22; Acts 7:29), of Israel drawn by God away from the pagan world (Wis. 18:3; Hab. 3:16: παρενία is a synonym of x.), every Christian is and must feel himself a "stranger" (ξένος) and a "foreigner" (παρενός): 1 Pt. 1:1; 2:11; Heb. 11:13; 13:14); his homeland is the city of God and of the saints (Eph. 2:19; Phil. 3:20). Many ascetics of antiquity practiced voluntary x., wandering ceaselessly. …
13:15
… The nobility of vocal prayer is emphasized in Hebr. 13:15 ("Per Ipsum ergo offeramus hostiam laudis semper Deo, idest fructum labiorum confitentium nomini ejus"). …
… The nature of such victims is not directly indicated by St. Peter, but from the adjective "spiritual" and from the parallel passages of St. Paul it emerges that these are oblations improperly so called, whose object is the bona animae, prayer (Hebr. 13:15), faith (Phil. 2:17); the bona corporis (Rom. 12:1); the bona fortunae (Hebr. 13:16; Phil. 4:18). If the nature of every priesthood is inferred from the nature of the victims …
13:16
… "spiritual" and from the parallel passages of St. Paul it emerges that these are oblations improperly so called, whose object is the bona animae, prayer (Hebr. 13:15), faith (Phil. 2:17); the bona corporis (Rom. 12:1); the bona fortunae (Hebr. 13:16; Phil. 4:18). If the nature of every priesthood is inferred from the nature of the victims offered, the priestly prerogative with which the simple faithful are invested is metaphorical …
13:21
… Amen," most commonly used among the Hebrews (v. Rom. 16:27; Hebr. 13:21); it is still used today, alone, in the Mozarabic liturgy; by the Greeks and Latins "Et nunc et semper et" is placed before it. Proper to the Western Churches alone (excluding Spain), …
13:23
… It is not known whether he went with Paul to Spain; Heb. 13:23 perhaps alludes to an imprisonment or trial of his; he was, however, again with Paul on his last journey to the East (I Tim. 1:3). It is difficult to determine T.'s age when he was …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.