The transgression of the precepts of the Son of God is far more condemnable than of those of the Old Testament given by angels.
He inferreth of the foresaid, that it shal be incomparably more damnable for them to neglect the nevv Testament then the old, 3 considering the irrefragable authoritie of the Apostles also. 5 Then he prosecuteth the excellencie of Christ aboue the Angels, 9 vvho neuertheles, vvas made lesser then Angels, to suffer and die for men, to destroy the dominion of the Diuel, 15 to deliuer men from feare of death, 17 and to be a fitte Priest for men.
1Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.Fa perciò di mestieri, che noi tanto maggior attenzione prestiamo alle cose udite, affinchè per disgrazia non ci perdiamo.THERFORE more aboundantly ought vve to obserue those things vvhich vve haue heard: lest perhaps vve runne out.Propterea abundantius oportet observare nos ea quæ audivimus, ne forte pereffluamus. 2For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:Imperocché se la parola pronunziata dagli Angeli fu stabile, e qualunque prevaricazione, e disubbidienza ricevè la giusta retribuzione della mercede:For if the vvord that vvas spoken by Angels, became sure, and al preuarication and disobedience hath receiued a iust retribution of revvard:Si enim qui per angelos dictus est sermo, factus est firmus, et omnis prævaricatio, et inobedientia accepit justam mercedis retributionem: 3How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.Come averemo noi scampo, se poco conto faremo di una salute si grande? La quale principiato avendo ad essere annunziata dal Signore, è stata a noi confermata da quegli, che l'avevano udito,hovv shal vve escape if vve neglect so great saluation? vvhich vvhen it vvas begonne to be declared by our Lord, of them that heard vvas confirmed on vs,quomodo nos effugiemus si tantam neglexerimus salutem ? quæ cum initium accepisset enarrari per Dominum ab eis, qui audierunt, in nos confirmata est, 4God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.Concorrendo con la loro testimonianza quella di Dio per mezzo dei segni, e de' prodigj, e de' varj miracoli, e de' doni dello Spirito santo distribuiti secondo la sua volontà.God vvithal testifying by signes, & vvonders, and diuers miracles, & distributions of the holy Ghost according to his vvil.contestante Deo signis et portentis, et variis virtutibus, et Spiritus Sancti distributionibus secundum suam voluntatem. 5For God hath not subjected unto angels the world to come, whereof we speak.Imperocché non agli Angeli assoggettò Dio il mondo futuro, di cui parliamo.For not to Angels hath God made subiect the world to come, whereof vve speake.Non enim angelis subjecit Deus orbem terræ futurum, de quo loquimur. 6But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?Or uno protestò in certo luogo, dicendo: che è l'uomo, che tu di lui ti risovvenga, od il figliuolo dell'uomo, che tu vada a visitarlo?But one hath testified in a certaine place, saying: Vvhat is man, that thou art mindeful of him: or the sonne of man, that thou visitest him?Testatus est autem in quodam loco quis, dicens: Quid est homo quod memor es ejus, aut filius hominis quoniam visitas eum ?
7Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.Lo hai fatto per alcun poco inferiore agli Angeli: lo hai coronato di gloria, e di onore: e lo hai costituito sopra le opere delle tue mani.Thou didst minish him litle lesse then Angels: with glorie and honour thou hast crovvned him, and constituted him ouer the vvorkes of thy handes.Minuisti eum paulo minus ab angelis: gloria et honore coronasti eum: et constituisti eum super opera manuum tuarum. 8Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.Le cose tutte hai tu soggettate ai piedi di lui. Or quando egli ha soggettate a lui tutte le cose, nulla cosa ha lasciato a lui non soggetta. Adesso però non veggiamo ancora soggette a lui tutte le cose.Al things hast thou made subiect vnder his feete. For in that he subiected al things to him, he left nothing not subiect to him. But novv vve see not as yet al things subiected to him.Omnia subjecisti sub pedibus ejus. In eo enim quod omnia ei subjecit, nihil dimisit non subjectum ei. Nunc autem necdum videmus omnia subjecta ei. 9But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.Ma quel Gesù, che per alcun poco fu fatto inferiore agli Angeli per la passione della morte lo veggiamo coronato di gloria, e di onore: onde per grazia di Dio gustasse per tutti la morte.But him that vvas a litle lessened vnder the Angels, vve see IESVS, because of the passion of death, crovvned vvith glorie and honour: that through the grace of God he might tast death for al.Eum autem, qui modico quam angeli minoratus est, videmus Jesum propter passionem mortis, gloria et honore coronatum: ut, gratia Dei, pro omnibus gustaret mortem. 10For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.Imperocché era conveniente, che quegli, per cui (sono) tutte le cose, e per opera di cui (son) tutte le cose, il quale molti figliuoli avea condotti alla gloria, perfezionasse per via de' patimenti il condottiere della loro salute.For it became him for vvhom al things, and by vvhom al things, that had brought many children into glorie, to consummate the author of their saluation, by his passion.Decebat enim eum, propter quem omnia, et per quem omnia, qui multos filios in gloriam adduxerat, auctorem salutis eorum per passionem consummare.
11For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:Imperocché e il santificatore, e i santificati (son) tutti da una sola cosa. Per lo che non ha rossore di chiamargli fratelli, dicendo:For he that sanctifieth, and they that be sanctified: al of one. For the which cause he is not ashamed to call them brethrē,Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, dicens: 12I will declare thy name to my brethren: in the midst of the church will I praise thee.Annunzierò il nome tuo ai miei fratelli: canterò laude a te in mezzo alla Chiesa.saying, I vvil declare thy name to my brethren: in the middes of the Church vvil INuntiabo nomen tuum fratribus meis: in medio ecclesiæ laudabo te. 13And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.E di nuovo: io mi affiderò a lui. E di nuovo: eccomi, io, e i miei figliuoli, che Dio mi ha dati.praise thee. And againe, Ivvil haue affiance in him. And againe, Behold here am I and my children: vvhom God hath giuen me.Et iterum: Ego ero fidens in eum. Et iterum: Ecce ego, et pueri mei, quos dedit mihi Deus. 14Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:Perché adunque i figliuoli hanno comune la carne, ed il sangue, egli pure partecipò similmente alle medesime cose: affin di distruggere, morendo, colui, che avea della morte l'impero, cioè il diavolo:Therfore because the children haue communicated vvith flesh & bloud, him self also in like maner hath been partaker of the same: that by death he might destroy him that had the empire of death, that is to say, the Deuil:Quia ergo pueri communicaverunt carni, et sanguini, et ipse similiter participavit eisdem: ut per mortem destrueret eum qui habebat mortis imperium, id est, diabolum: 15And might deliver them, who through the fear of death were all their lifetime subject to servitude.E affin di liberare coloro, i quali pel timor della morte stavano in ischiavitù per tutta quanta la vita.and might deliuer them that by the feare of death through al their life vvere subiect to seruitude.et liberaret eos qui timore mortis per totam vitam obnoxii erant servituti. 16For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.Imperocché in nessun luogo assunse gli Angeli, ma assunse il seme d'Abramo.For no vvhere doth he take Angels: but the seede of Abraham he taketh.Nusquam enim angelos apprehendit, sed semen Abrahæ apprehendit.
17Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.Laonde egli dovette essere totalmente simile ai fratelli, affinchè pontefice divenisse misericordioso, e fedele presso Dio, affinchè espiasse i peccati del popolo.Vvherevpon he ought in al things to be like vnto his brethren: that he might become a merciful and faithful high Priest before God, that he might repropitiate the sinnes of the people.Unde debuit per omnia fratribus similari, ut misericors fieret, et fidelis pontifex ad Deum, ut repropitiaret delicta populi. 18For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.Imperocché dall'aver egli patito, ed essere stato tentato, egli può altresì porger soccorso a coloro, che sono tentati.For in that vvherein him self suffered and vvas tempted: he is able to helpe them also that are tempted.In eo enim, in quo passus est ipse et tentatus, potens est et eis, qui tentantur, auxiliari.
2:1
Witham
Lest perhaps we should let them slip away,[Ver. 1. Ne forte pereffluamus, mepote pararrnomen.] or run out, like water out of leaking vessels, which is lost, and cannot be take up again. According to the letter it is, lest we run out; the sense must be, lest we do not sufficiently attend to these truths. (Witham)
2:2
Witham
For if the word spoken by the Angels, etc. That is, if the law delivered to Moses by Angels, became firm and was to be obeyed, and the transgressors punished, how much more is this true of the new law delivered by our Lord Jesus Christ himself, and preached by his disciples that heard him, and which hath been confirmed by so many miracles, and by so many gifts of the Holy Ghost, which the believers have received? (Witham)
2:4
The miraculous powers of the Almighty bestowed in the early ages[centuries] of the Church, for the establishment and propagation of the faith, became afterwards less frequent, as there was less need of them; but they have ever been totally withdrawn, as some pretend, nor has there passed a single age from that of the apostles down to the present time, in which several most evident and stupendous miracles have not been wrought in the Catholic Church.
2:5
Witham
God hath not put in subjection to the Angels the[Ver. 5. Orbem terrae futurum, ten oikoumenen ten mellousan.] world to come. By the world to come, is meant the Church of Christ to the end of the world, and succeeding to the state of those who served God under the old law. The former world, under the law of Moses, might be said to be subject to Angels, by whom that law was delivered; but the church of the new law is subject to Christ, its author and publisher. (Witham)
2:6
Witham
But one; to wit, the author of the 8th Psalm said, what is man, etc. that it, man, or mankind, considered in his own frail nature, corrupted by sin, guilty of eternal death, that thou shouldst be mindful of him, restore him to thy favour, and bestow such graces upon him? But the words of the psalm, and of St. Paul in this place, though they may be understood of every man, yet are to be taken as particularly spoken of Christ as man, or of the human nature of Christ, exalted by the real union with the divine person of the Son of God. (Witham)
If the sacred humanity of Jesus Christ spoke in this manner, when visited by the eternal word, with what humility ought a sinner to say: What is man?
2:7
Witham
Thou hast made him a little less than the Angels. Man's nature, even the human nature of Christ in itself, is inferior to the nature of Angels, though raised to a degree of dignity above other creatures. (Witham)
2:8
He left nothing subject to him. He speaks here of Christ, to whom God hath made all creatures subject, whether in heaven, earth, or hell; whether they have been, or shall be hereafter, as to the judge and the head of all.
Witham
But now we see not as yet all things subject to him. This will only be at the end of the world. At present the devils and the wicked make opposition against Christ and his elect. (Witham)
2:9
Witham
But we see (by faith) Jesus, who as man, by his sufferings and death, was made less than the Angels, nay, despised as the last of men; now, by his glorious resurrection and ascension, and by the submission all nations pay to him, who believe in him and worship him, crowned with glory and honour. And he submitted himself willingly to all those sufferings, even to the death of the cross, that by the grace of God he might taste death for all; or, as we read in the Syriac version, for every man: therefore not only for the predestinate or the elect, who are saved. (Witham)
2:10
Witham
For it became him, etc. He gives the reasons for which the Son of God would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of God, by the incarnation and death of his Son; that having decreed to bring many sons, or children, to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the Author[Ver. 10. Authorem salutis eorum per passionem consummare, not consummari, teleiosai.] of man's salvation by suffering; that is to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of God in the most perfect manner. (Witham)
Challoner
By suffering, Christ was to enter into his glory, (Luke 24:26.) which the apostle here calls being made perfect. (Challoner)
In this and the above verses we may observe three different states of Jesus Christ. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Angels, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Jesus, subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart.
2:11
Witham
For both he who sanctifieth, (that is, our Redeemer, who sanctifieth, or has obtained sanctification for all, by sacrificing himself on the cross) and they who are sanctified, are all of one; have the same human nature, and are from the same first parent Adam, whose Son, (Christ) as man, was; on which account he calls men his brethren. See (John 20:17.; Psalm 21:23.), in which is a clear prediction of Christ's sufferings, where it is said: I will declare thy name to my brethren, etc. (Witham)
2:13
Christians are the disciples and children of Jesus Christ, begotten upon the cross, and offered with him and through him to his Father. Happy they who ratify this offering and consummate this sacrifice, by works of mortification and penance!
2:14
Witham
That, through death, he might destroy the power of him who had the empire of death, who, by tempting men to sin, had made them slaves to him and to eternal death; so that they lived always slaves to the devil, under a miserable fear of death, and liable to eternal death. (Witham)
2:15
The devil, by exciting men to sin, made them liable to a temporal and eternal death; he was, therefore, the prince of death, both as to soul and body. Jesus Christ, the life and source of life, has by his death destroyed sin and vanquished the devil; he has, at once, triumphed over the prince of death, and death itself; and by the assurance which he has given us of eternal life, has delivered us from the terrible apprehensions of dying. To a good Christian, death is the termination of misery and the beginning of eternal happiness; why, therefore, should we be afraid to die? We ought rather, with St. Paul, to say: I desire to be dissolved, and to be with Christ.
2:16
Witham
For nowhere doth he take hold of the Angels.[Ver. 16. Nusquam enim Angelos apprehendit, sed semen Abrahae apprehendit, epilambanetai, assumit, vel assumpsit.] Literally, that he apprehendeth, or layeth hold on the Angels; that is, according to the common interpretation, we nowhere find that he hath united their nature to his divine person to save them, though a great part of them had also sinned and fallen from heaven. But he taketh the seed of Abraham; that is he became man of the seed or race of Abraham, to redeem or save mankind. (Witham)
Challoner
Nowhere, etc. That is, he never took upon him the nature of Angels, but that of the seed of Abraham. (Challoner)
2:17
Witham
To be made like to his brethren in all things; (sin always excepted) that is to be tempted, to suffer, to die, that having the true nature of a suffering man, he might become a merciful high priest, fit to compassionate us in our sins, in our temptations and sufferings. (Witham)
2:10
Perfect by his passion.... By suffering, Christ was to enter into his glory, Luke 24.26, which the apostle here calls being made perfect.
2:16
2:1
As that vvhich runneth out of a broken vessel, or that rūneth by, is lost.
〈Greek〉
2:3
Concordance Mar. 16, 20.
2:6
Concordance Ps. 8, 5.
2:7
2:8
Concordance Philip. 2, 8.
2:9
This proueth against the Caluinists that Christ by his Passiō merited his owne glorification. which they would not for shame deny of Christ, but that they are at a point to deny al meritorious workes, yea euē in Christ also. and therfore they translate also this sentēce heretically, by transposing the wordes. In the Bible printed the yere 1579.
2:12
Concordance Ps. 21, 23
2:13
Concordance Ps. 17, 3.
Concordance Es. 8, 18.
2:14
Concordance Ose. 13, 14. 1 Cor. 15, 54.
2:16
The dignitie of man, in that Christ tooke our nature vnto his person in Deitie, and not the nature of Angels.
2:1
Origen † AD 254 Origen De Principiis 3.2.4
… For Scripture testifies that the “devil had already put it into his heart to betray Him.” And therefore Solomon rightly commanded, saying, “Keep thy heart with all diligence.” And the Apostle Paul warns us: “Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… For if the word spoken by Angels was stedfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He ruleth not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. (
St Jerome † AD 420 Against Jovinianus 1.28
… and if she offend her husband, they must part. “A continual dropping on a wintry day” turns a man out of doors, and so will a contentious woman drive a man from his own house. She floods his house with her constant nagging and daily chatter, and ousts him from his own home, that is the Church. Hence the same Solomon previously commands:
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
… God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will.”
2:2
Tertullian † AD 220 The Five Books Against Marcion 4.34
… This region, therefore, I call Abraham’s bosom. Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the “full recompense of their reward.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… 38 .) Do you mark that thence comes the root, and that “salvation is from the Jews?” ( John iv. 22 .) “With the Angel,” it says, “which spake unto him.” ( Rom. xi. 16 .) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with “Him” in the Church in the wilderness.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
Ver. 2, 3 . “For if the word spoken by Angels” (saith he) “was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.50
… “For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation?”
2:3
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 23
… Moreover, in the Epistle to the Hebrews he writes again thus: “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost?”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.3
… “He shall bear witness of Me.” The Spirit, then, is a witness of the Son. He who is a witness knows all things, as God the Father is a witness. For so you read in later passages, for our salvation was confirmed to us by God bearing witness by signs and wonders and by manifold powers and by distributions of the Holy Spirit.
2:4
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Not that I have at other times been silent; for on this subject alone I am full of youthful strength and daring; but the fact is that under present circumstances I am even more bold to declare the truth, that I may not (to use the words of Scripture) by drawing back fall into the condemnation of being displeasing to God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined (
St Augustine of Hippo † AD 430 City of God 18.50
… preached in the whole world, not only by those who had seen and heard Him both before His passion and after His resurrection, but also after their death by their successors, amid the horrible persecutions, diverse torments and deaths of the martyrs, God also bearing them witness, both with signs and wonders, and divers miracles and gifts of the Holy Ghost,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… For elsewhere also, when he had mentioned many gifts, “All these,” he says, “worketh that one and the self-same Spirit, dividing to each severally as He will.” And this word is found also in the Epistle to the Hebrews, where it is written, “God also bearing witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.”
2:5
Tertullian † AD 220 An Answer to the Jews 14
… and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague, and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,” and “made a little lower” by Him “than angels,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 66.4
… nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, “But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell.”
2:6
Tertullian † AD 220 An Answer to the Jews 14
… wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!” while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”
2:7
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… having put over Him our flesh, and ‘being found in fashion as a man,’ if He were questioned by those who saw Him thus and marvelled, would say, ‘The Lord created Me the beginning of His ways for His works,’ and ‘He formed Me to gather together Israel.’ This again the Spirit foretells in the Psalms, saying, ‘Thou didst set Him over the works of Thine hands
2:8
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.11
… all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name, it being said of Him, “Thou hast put all things in subjection under His feet.” But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.13
… But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all.” Thus also the same Apostle said to the Hebrews: “But now we see not yet all things put under Him.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
170. However , lest anyone should cavil, see what care Scripture takes under divine inspiration. For it shows to us in what Christ is made subject to God, whilst it also teaches us in what He made the universe subject to Himself. And so it says: “Now we see not yet all things put under Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
“What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the angels: Thou crownedst him with glory and honor.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.12
… not be allowed to understand it otherwise, the Apostle enjoins it to be believed thus, when he says, “He being excepted which put all things under Him.” And to the Hebrews he uses this very testimony from this Psalm, when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted.
2:9
Origen † AD 254 Origen's Commentary on the Gospel of John 1.40
… It was from His sense of that goodness that He answered him who addressed the Only-begotten with the words “Good Master,”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.6
… Should any one stumble at our saying that the Saviour in becoming man was made lower than the Holy Spirit, we ask him to consider the words used in the Epistle to the Hebrews,
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 9
… “For the love of Christ constraineth us; because we thus judge, that if one died for all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him Who for our sakes died and rose again,” our Lord Jesus Christ. And, again: “But
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 39
… but rather let him marvel that by so ordinary a means things divine have been manifested to us, and that by death immortality has reached to all, and that by the Word becoming man, the universal Providence has been known, and its Giver and Artificer the very Word of God. 3. For He was made man that we might be made God
St Basil the Great † AD 379 The Letters 8.5
… In what is it extraordinary that He who “is the Word and was made flesh” confesses His Father to be greater than Himself, when He was seen in glory inferior to the angels, and in form to men? For “Thou hast made him a little lower than the angels,” and again “Who was made a little lower than the angels,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
62. If you pronounce Him less than the Father in this respect, I cannot deny it; nevertheless, to speak in the words of Scripture, He was not begotten inferior, but “made lower,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
105. But in the faith of the Church one and the same is both Son of God the Father and Son of David. For the mystery of the Incarnation of God is the salvation of the whole of creation, according to that which is written: “That without God He should taste death for every man;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
… For it shows to us in what Christ is made subject to God, whilst it also teaches us in what He made the universe subject to Himself. And so it says: “Now we see not yet all things put under Him.” For we see Jesus made a little lower than the angels for the suffering of death.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
[3.] Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. (
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Eusebius of Caesarea † AD 339 The Oration of Eusebius 12.1
… but entirely independent of all things else, he pervades the depths of unexplored and secret wisdom. The sacred oracles teach us to acknowledge him as the only true God, apart from all corporeal essence, distinct from all subordinate ministration. Hence it is said that all things are from him, but not through him.
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… And how is it that John, passing over that other, relates of this One, saying, ‘All things were made by Him; and without Him was not any thing made ?’ If all things that were made by the will of God were made by Him, how can He be Himself one of the things that were made? And when the Apostle says, ‘For whom are all things, and by whom are all things
St Basil the Great † AD 379 De Spiritu Sancto 5
… “God is faithful,” it is said, “by whom ( δι᾽ οὖ ) ye were called unto the fellowship of his Son,” and “Paul an apostle of Jesus Christ by ( διά ) the will of God;” and again, “Wherefore thou art no more a servant, but a son; and if a son, then an heir through God.” And “like as Christ was raised up from the dead by ( διά ) the glory of God the Father.”
St Basil the Great † AD 379 De Spiritu Sancto 8
… doeth the Son likewise;” but He enjoys our wonder at all that comes to pass out of the glory which comes to Him from the Only Begotten, rejoicing in the Doer Himself as well as in the greatness of the deeds, and exalted by all who acknowledge Him as Father of our Lord Jesus Christ, “through whom [by whom, A.V.] are all things, and for whom are all things.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.10
… “A Hymn beseems Thee, O God, in Sion.” In Greek this is: Σοί πρέπει ὕμνος ὁ θεὸς ἐν Σιών . And the Apostle says: “Speak the things which become sound doctrine.” And elsewhere: “For it beseemed Him through Whom are all things and for Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.7
… even as the Apostle showed, saying that all things exist because of the Son of God, for we read as follows: “But it was fitting that He, through Whom and because of Whom are all things, after bringing many sons to glory, should, as Captain of their salvation, be made perfect through suffering.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:—He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 29
… and entered into the holy City,” that city, doubtless, of which the Apostle says, “Jerusalem which is above is free, which is the Mother of us all.” As also he says again to the Hebrews, “It became Him, for Whom are all things, and by Whom are all things, Who had brought many sons into glory, to make the Author of their salvation perfect through suffering.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.11
… On your own possessions, where ye will needs be lords, ye have dared to fix the titles of the great Owner. He recognizes His own titles; He vindicates to Himself His own possession. He does not cancel the titles, but enters in and takes possession. So in one that comes to the Catholic Church, his baptism is not cancelled, that the title of the commander
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… 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, ‘Jesus Christ, the same yesterday, to-day, and forever.’ But what could persuade them to say that he was made on our account, when Paul has expressly declared
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.39
… Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… but in so far as He is the First-begotten, He has deemed it worthy of Him to give the name of brethren to all those who, subsequently to and by means of His pre-eminence, are born again into the grace of God through the adoption of sons, according to the truth commended to us by apostolic teaching.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.8
61. For I imagine that what followeth, “I am a companion of all them that fear Thee, and keep Thy commandments” ( ver. 63 ), doth relate to the Head Himself, as it is in the Epistle which is inscribed to the Hebrews: “Both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
… for it is written—‘ All the power of God went out of the land of Egypt .’ The canker-worm and the locust are said to be ‘ a great power .’ And elsewhere it is written, The God of powers is with us, the God of Jacob helper .’ To which may be added that we are God’s own not simply, but because the Son called us ‘ brethren
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Are you not acquainted with the passage in the Epistle to the Hebrews in which the divine Paul says “For which cause He is not ashamed to call them brethren saying ‘I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto Thee.’ And again, ‘Behold I and the children which God hath given me.’”
Pseudo-Cyprian On the Glory of Martyrdom 3
… still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering
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St Barnabas † AD 61 The Epistle of Barnabas 6
… For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, “And wherewith shall I appear before the Lord my God, and be glorified?” He says, “I will confess to thee in the Church in the midst of my brethren; and I will praise thee in the midst of the assembly of the saints.”
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 10
… Since thus also has the Saviour said: ‘I am the vine, ye are the branches, My Father is the husbandman.’ For we are akin to the Lord according to the body, and for that reason he said (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… For though we be “of one,” yet He sanctifieth and we are sanctified: and great is the difference. Moreover “He” is of the Father, as a true Son, that is, of His substance; “we,” as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, “He is not ashamed to call them brethren” (
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St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… “For behold,” He says, “I and the children whom God hath given Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
This indeed he brings forward naturally. But this (
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Origen † AD 254 Origen's Commentary on Matthew 13.8
… for “through death He brought to nought him that hath the power of death, that is, the devil, and delivered all them who through fear of death were all their lifetime subject to bondage.”
Origen † AD 254 Origen's Commentary on Matthew 13.9
… rise again,” they were “exceeding sorry,” giving heed to the fact that He was about to be delivered up into the hands of men, and that He would be killed, as matters gloomy and calling for sorrow, but not attending to the fact that He would rise on the third day, as He needed no longer time “to bring to nought through death him that had the power of death.”
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 9
… 4. And that it was in order to the sacrifice for bodies such as His own that the Word Himself also assumed a body, to this, also, they refer in these words
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.8
… For in that He Himself hath suffered being tempted, He is able to succour them that are tempted. Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our profession, Jesus; who was faithful to Him that made Him
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… This the Apostle, learning from Him, thus sets forth, ‘Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might bring to nought him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… I mean His resurrection, whereby ‘He destroyed him that had the power of death, that is, the devil
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… Let us be mindful of Him Who was sacrificed in the days of the Passover; for we celebrate this, because Christ the Passover was sacrificed . He Who once brought His people out of Egypt, and hath now abolished death, and him that had the power of death, that is the devil
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… For flesh He offered, and gave Himself for us, in order that undergoing death in it, ‘He might bring to nought him that had the power of death, that is, the devil
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.11
… But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For since the children are partakers of flesh and blood, He also Himself likewise partook of the same
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 19.4
… What then did each of you stand up and say? “I renounce thee, Satan,”—thou wicked and most cruel tyrant! meaning, “I fear thy might no longer; for that Christ hath overthrown, having partaken with me of flesh and blood, that through these He might by death destroy death
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.23
23. This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end of the spiritual law; of the emptied Godhead, of the assumed flesh,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.4
… For Christ also likewise, when it was possible for him to abide in His own honour and deity, not only so far emptied Himself as to take the form of a slave, but also endured the cross, despising the shame, that he might by His own sufferings destroy sin, and by death slay death.
St Gregory of Nyssa † AD 395 Against Eunomius 6.2
… For Jesus, the great High Priest (as Zechariah says ), Who offered up his own lamb, that is, His own Body, for the sin of the world; Who, by reason of the children that are partakers of flesh and blood, Himself also in like manner took part with them in blood
St Gregory of Nyssa † AD 395 Against Eunomius 8.5
… for which reason the original evil, the devil, is called both “death,” and the inventor of death: and he is also said by the Apostle to have the power of death
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… “For behold,” He says, “I and the children whom God hath given Me .” He Who for our sakes was partaker of flesh and blood has recovered you, and brought you back to the place whence ye strayed away, becoming mere flesh and blood by sin
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
84. Let us now review a whole passage in order. “Seeing, then, that the sons have parts of flesh and blood, He too likewise was made to have part in the same, to the end that by death He might overthrow him who had the power of death.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
And again he indicates the superiority and the great interval [between us], by what follows (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
[1.] Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: “Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
But was “in all points tempted like as we are, yet without sin.” Observe how both above he has used the word “in like manner,” and here “after the likeness.” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.50
… “Forasmuch then,” says he, “as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.51
Hence the Lord Himself willed to die, “in order that,” as it is written of Him, “through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 26
… and this is our price which He paid to redeem us from death. Now, this truth their contention labours hard to make of none effect; for human nature is maintained by them to be such, that with free will it wants no such ransom in order to be translated from the power of darkness and of him who has the power of death,
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… although this itself afterwards destroyed the power of death through union with the God who had assumed it;
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“The Father’s Word, born of the Virgin, is named man, though being by nature God as partaking of flesh and blood like us
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —“Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same that through death He might destroy him that hath the power of death…and deliver them who through fear of death were all their life subject to bondage.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham.” And again; Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same.”
Pope St Leo I the Great † AD 461 Sermons 26
… At the end of the ages is fulfilled that which was ordained from all eternity: and in the presence of realities, when signs and types have ceased, the Law and prophecy have become Truth: and so Abraham is found the father of all nations, and the promised blessing is given to the world in his seed: nor are they only Israelites whom blood and flesh
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St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… and whereas He is Son of God, He became Son of man also. And as to the object he will understand, that, wishing to annul our death, He took on Himself a body from the Virgin Mary; that by offering this unto the Father a sacrifice for all, He might deliver us all, who by fear of death were all our life through subject to bondage
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
… Whence by the good pleasure of the Father, being true God, and Word and Wisdom of the Father by nature, He became man in the body for our salvation, in order that having somewhat to offer for us He might save us all, ‘as many as through fear of death were all their life-time subject to bondage.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
Ver. 15 . “And should deliver them,” he says, “who through fear of death were all their lifetime subject to bondage.” Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. ( 2 Tim. i. 10 .)
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Hail! rejoice, O Jerusalem, for the Lord reigneth in the midst of thee. That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin’s womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… if, that is, it is as you say co-essential with the Body. Or what need was there even of the Word coming among us, to put on what was coessential with Himself, or to change His own nature and become a body? For the Deity does not take hold
St John Chrysostom † AD 407 Homilies on Ephesians 3
… According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God “took not hold of Angels,” as he says in writing to the Hebrews, “but He took hold of the seed of Abraham.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Your introduction of the apostolic testimony is in season. If we assert that the instruction alike of the evangelists and of the apostles is of the same spirit, listen how the apostle interprets the words of the Gospel, for in the Epistle to the Hebrews he says, “Verily he took not on him the nature of angels, but he took on him the seed of Abraham.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.1.11
11. The divine Apostle calls the Lord Christ seed of Abraham. But if this is true, as true it is, then God the Word was not changed into flesh, but took on Him the seed of Abraham, according to the teaching of the Apostle himself.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 104
… For divine Scripture says that He was made man, not by mutation of the Godhead, but by assumption of human nature, of the seed of Abraham. This the divine Apostle openly says in the words “For verily He took not on Him the nature of angels, but He took on Him the seed of Abraham, wherefore in all things it behoved Him to be made like unto His brethren.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… He became man, and He so became by taking on Him our nature: So says the blessed Paul—“Who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” And again: “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham.”
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St John Chrysostom † AD 407 Homilies on Colossians 3
“The Firstborn of all creation.” “What then,” saith one, “Lo, He is a creature.” Whence? tell me. “Because he said ‘Firstborn .’ ” However, he said not “first created,” but “firstborn.” Then it is reasonable that he should be called many things. For he must also be called a brother “in all things.” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.50
… and deliver them who through fear of death were all their lifetime subject to bondage.” Again, shortly after, he says: “Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… Since, however, he transgressed the command of his Creator and became liable to death and corruption, the Creator and Maker of our race, because of His bowels of compassion, took on our likeness, becoming man in all things but without sin, and was united to our nature
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… I will add yet another passage to those I have mentioned, because I think that it clearly tends to the same sense. I mean “In that He hath suffered being tempted, He is able to succour them that are tempted.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.
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1. Therefore more abundantly (that is, more, diligently and vehemently) it behooves us to observe (in Greek προσέχειν, that is, to attend, and to apply the mind) those things which we have heard, lest perhaps we flow away. Having shown the dignity and excellence of Christ in chapter I, here the Apostle exhorts and urges the Hebrews, that they receive the doctrine and law of Christ more attentively with their whole mind than before. As if to say: Hitherto, O Hebrews, you have indeed been Christians, but you have been too much devoted to Moses, you have not esteemed Christ as was fitting, and you have scarcely allowed yourselves to be drawn away from the law of Moses; and this because you have not sufficiently considered who Moses is, namely a servant; and who Christ is, namely God and Lord of all men and angels: now indeed, since I have clearly proved and set before you the divinity and preeminence of Christ in chapter I, act, attend, who and how great Christ is, and more and more earnestly than before apply yourselves to those things which you have heard from Christ and the Apostles of Christ, so that you may completely root out from your hearts the memory and love of Moses and the old law, and apply yourselves wholly to knowing and perfecting the law of Christ, and for it bear the spoiling of goods and all persecution with a joyful and steadfast mind. Lest perhaps we flow away. — That is, lest like flowing parchment, which does not retain characters, we do not retain the doctrine heard, but allow it to flow away. Secondly and better, as if to say: Lest like vessels full of cracks, we do not contain in memory and mind the word of Christ heard, like the most sweet balm of the divine word, but allow it to flow away irrecoverably. It is a metaphor from vessels, which when they are cracked do not retain water or other liquid, but allow it to flow away, so that it can no longer be gathered, according to that passage in Ecclesiasticus xxi, 17: "The heart of a fool is like a broken vessel, and it will not hold all wisdom." Thus that Terentian Parmeno: "I am," he says, "full of cracks, I flow away here and there." Whence some think that here we should read not pereffluamus, but perfluamus. But pereffluamus is found in all manuscripts, and it is more significant than perfluamus. For it signifies two things: first, that water flows and escapes from the vessel and the word from the mind; secondly, that water fallen from the vessel, the word fallen from the mind, flows away, disperses and perishes, so that it can no longer be received. Whence St. Chrysostom, Theophylactus, Oecumenius and the Syrian thus explain it: lest we flow away or perflow away, that is, they say, lest we fall away from the way of salvation, and perish. Chrysostom notes that this phrase is taken from Proverbs III, 21, where the Septuagint has υἱέ, μή παραρρυῇς, that is, son, do not flow away, for which the Hebrew and our Interpreter read: "My son, let not these (precepts of wisdom) depart from thy eyes." Thirdly, Barradius, vol. III, book I, chapter XXIII, thus explains it: "lest perhaps we flow away," that is, lest perhaps being negligent and not at all attentive in mind, we flow away and are distracted into other matters or into desires, lest perhaps we negligently pour out attention into other things, not into the words of God. For just as a vessel perflows when it pours out the water which it contains, so a hearer perflows when he pours out attention from his mind and hears negligently. But the second sense, as it is simpler, so it is more genuine.
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2. For if the word which was spoken by angels (that is, which was dictated by angels, the law of Exodus xix and xx), was made firm, etc.
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3. How shall we escape if we neglect so great a salvation? — As if to say: If the old law given by angels on Sinai was made firm, that is, confirmed by God with lightnings, earthquakes, smoke, thunder, etc., Exodus xix, 16, and especially by the terrible vengeance upon transgressors: if, I say, the transgressors of the law were punished so severely, for example when they adored the calf, Exodus xxxii, 28; when they fornicated with the daughters of Moab, Numbers xxv, 4 and 9; when they violated the Sabbath, Numbers xv, 35, and often otherwise when they murmured against the Lord, Moses and Aaron: how much more gravely shall we Christians be punished if we neglect salvation, that is the Gospel, which brings salvation to the soul, which not angels, but Christ himself the Son of God declared and sanctioned, and which the Apostles confirmed by so many signs and miracles, as follows. 3. Which (namely salvation, that is, the Gospel of salvation and its proclamation) when it had begun to be declared by the Lord (Christ), was confirmed by those who heard it (that is, by the Apostles) unto us (that is, down to our own times), 4. God bearing witness by signs and wonders and divers miracles (that is, mighty works), and distributions of the Holy Ghost (that is, gifts of tongues, prophecy and others, which the Holy Ghost distributes to each according to His will). — Hence Calvin, Beza, and even Cajetan attempt to prove that this epistle is not by St. Paul, because, they say, Paul in Galatians 1 says he learned faith and the Gospel from no man, but from God alone; but here he signifies that he was taught in the faith by the Apostles or at least confirmed by them. I answer: The Apostle does not say here that he was confirmed in the faith by the Apostles, but that the Gospel itself, that is, the law and doctrines of Christ, was confirmed by God with many miracles, and this repeatedly and continuously down to his own times. Therefore the Apostle says nothing here other than what Mark in the final chapter, 20, says when he declares: "And they (the Apostles) going forth preached everywhere, the Lord working withal and confirming the word with signs following." But Christ explained these signs a little before in that place, saying: "And these signs shall follow them that believe: in my name they shall cast out devils, they shall speak with new tongues, they shall take up serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall lay hands upon the sick, and they shall recover." Note: Signs, wonders and miracles are in reality the same thing, but are distinguished only in connotation. For miracles are called signs, because they are indications of truth and doctrine, and of a true Prophet and teacher; the same are called wonders, that is, prodigies, because they surpass both the power, use and course of nature, and the knowledge and opinion of men: whence men regard them with wonder and admiration, as if they were new, unusual, transcendent and divine. Finally, the same are called miracles, because they are works of the power and omnipotence of God.
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5. For God hath not subjected to angels the world to come. — As if to say: Christ is to be heard and obeyed, not angels; because not angels, but Christ is the lord and judge of the world. You will ask, who is here called the "world to come"? First, St. Chrysostom answers that it is this world, which was then to come when the Son of God was in his eternity, and was destined and decreed by the Father to be the lord of the world. Secondly: Francis Ribera understands by it the Church of Christ, which was to come when the Son was acting before the Father, and the parent and head of the Church was being decreed through his incarnation to be future and about to be born. For he thinks this is called the world to come, because in it were to be new men, a new commonwealth, a new law, a new king, new Sacraments, a new kingdom of Christ, not temporal, but spiritual through faith and grace, by which we begin the heavenly kingdom, blessed and eternal; as if the Apostle were to say: You, O Hebrews, are the beginning of this world to come, and of this new Christian age, which is subjected not to angels, but to Christ: wherefore you ought to obey not Moses, not the old law, but Christ and his new law, and to retain it steadfastly, since God has subjected you and all men not to Moses, indeed not even to angels, but to Christ. But the Church is called the world to come most improperly and obscurely, nor is it anywhere in Scripture so named. Therefore, thirdly, most plainly and most aptly, Theodoret, St. Thomas and Lyra understand by the world to come the world after the resurrection and the general judgment, which God the Father in his decree and predestination has subjected, and will in fact actually subject to Christ at the end of the world: for then Christ, having completely conquered all his enemies, with the fullest triumph, empire and dominion, will reign with his Saints in this world. This is evident from verse 8, where, after Paul had cited that passage of the psalm: "Thou hast subjected all things under his feet," he adds: "Now we see not all things subjected to him," as if to say: But we shall see all things subjected to Christ in the world to come after the resurrection: for Paul everywhere stirs up the Hebrews to constancy in faith and endurance of persecutions through the hope of heavenly beatitude and glory, and of the future resurrection and renewal of the world and all things. Hence in Isaiah IX, 6, Christ is called the father of the world to come, that is, the Lord of the Blessed and of the whole world in the renewed resurrection. Hence also in Isaiah LXV, 17, in this future world and age, a new world is said to be created, new heavens, a new earth. You will say: How does the Apostle add concerning this world, saying: "Of which we speak"? For up to this point he has not dealt with the resurrection and the world to come after it. I answer that the Apostle dealt with the resurrection and the new world to be in it in chapter I, verse 12, when he says: "And as a vesture thou shalt change them," namely the heavens in the resurrection; and verse 6, where he says: "And when he again (or in the resurrection) bringeth in the firstbegotten into the world, he saith: And let all the angels of God adore him": behold, to these words the Apostle alludes here, and this is the world to come. Blessed is he who always turns over in his mind this world to come, and composes himself toward it!
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6. But he testified in a certain place, saying someone. — From the testimony of David, Psalm VIII, he proves what he said, namely that the orb of the earth would be subject to Christ. Note: Concerning David he says "someone," that is, a certain one, not out of contempt, but because he speaks to Hebrews, says Chrysostom, who were most versed and skilled in the Scriptures and in the Psalms, as if to say: He whom you know, and daily read and study, namely David, says: What is man that thou art mindful of him. — Note, Psalm VIII celebrates the greatness and beneficence of God the Creator, from so many and such wonderful creatures of his, and especially from man, whom he constituted as it were king and lord of all. That this is so Nazianzen teaches, Theodoret, Eusebius, Apollinarius in the Catena of the Greeks, on Psalm VIII, and it is evident from the very words of the psalm: "For," it says, "I will behold the heavens, the works of thy fingers, the moon and the stars, which thou hast founded; what is man that thou art mindful of him? Thou hast crowned him with glory and honour, and hast set him over the works of thy hands: thou hast subjected all things under his feet, all sheep and oxen, moreover also the beasts of the field, the fowls of the air, and the fishes of the sea." Who does not see here described the dominion of man over beasts and other animals, given to man by God in the first creation? Who does not see in these words the Psalmist alluding to, indeed citing the words of God in Genesis I, 26, in which he says: "Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping thing that moveth upon the earth"? You will say: If this psalm sings the excellence of creatures, and especially of any man whatsoever, therefore Paul wrongly appropriates it to Christ the man. I answer, I deny the consequence. For which note, Scripture admits multiple literal senses, especially when one is subordinated to another, and when one is contained and stands out in another as a species in its genus or an individual in its species. Then indeed not so much two, as one sense conflated and perfected from the two is the sense. The Psalmist therefore in Psalm VIII celebrates God's magnificence from so many and such great creatures of God, especially men; but because among these creatures and men the noblest and most eminent is Christ, hence this psalm is appropriated to Christ before others not only allegorically, but also literally, as is evident from this passage of Paul, and from Matthew XXI, 16, and from 1 Corinthians chapter XV, verse 26. Similar is Deuteronomy XVIII, 15, where it is said: "The Lord thy God will raise up to thee a prophet of thy nation and of thy brethren like unto me: him thou shalt hear, as thou didst desire of the Lord thy God in Horeb." First indeed by this Prophet he understands any true Prophets, for example Isaiah, Jeremiah, Hosea and others. Second, by "Prophet" properly he understands Christ, as is evident from Acts chapter III, verse 22, and chapter VII, verse 37. See the remarks on Deuteronomy XVIII, 15. So also this Psalm VIII the Psalmist sings God's magnificence in general from the creation of all things and men, but especially of Christ, who is the head and summit of all creatures and men, and the knot, compendium and mirror of all wonderful and created things; whence in Hebrew this psalm is inscribed למנצח lamnatsehach, that is, as Aquila, Theodotion and the Fifth Edition translate, to the victor, namely of death and the devil Christ. The Septuagint translates, unto the end, that is unto Christ, who is the end of sin and death, and finished and abolished the kingdom of Satan. Again the full dominion over fishes, fowls and beasts, of which the Psalmist treats in verses 8 and 9, belongs to Christ alone: for man, rebellious to God and fallen into sin, lost this perfect dominion over beasts. The Psalmist therefore celebrates in this Psalm VIII the exaltation of man and of our humanity made in Christ and through Christ, as the leader, prince and restorer of our nature. Thus St. Chrysostom, Theodoret, Jerome, Theophylactus and others, either here or on Psalm VIII. For in Christ especially God's glory and magnificence shine forth, both because Christ alone among all men retained the innocence and integrity of the primeval creation of humanity, and consequently full dominion over all animals; and because in Christ and through Christ, says Chrysostom, "Death is conquered, demons are bound, the heavens are opened, the Holy Spirit is sent, slaves are made free, enemies become sons, and men are made angels, indeed God is made man, and man is made God." What is man that thou art mindful of him? — This verse depends on the preceding verse in Psalm VIII, which reads thus: "When I shall behold thy heavens, the works of thy fingers, the moon and the stars which thou hast founded." Then immediately follows: "What is man that thou art mindful of him?" as if to say: When I examine, contemplate the amplitude, motion, beauty, multitude and order of thy heavens and stars, O Lord, and think and meditate that all these things serve man and that a place prepared for his beatitude is being made, I exclaim in wonder: What is man, how small a thing is man, that thou visitest him thus? How great is thy condescension, O Lord, by which thou art so mindful of a little man, so carest for him and preventest him with thy benevolence and so many benefits? Especially since in Christ and through Christ himself thou hast thus exalted him and dost exalt him daily even unto heaven. Note: For "man" in Hebrew אנוש enos, that is, wretched, fragile, weak, afflicted: for just as man is called adam, by reason of matter, because Adam was formed from adama, that is, earth, as if man from humus; and just as the same man by reason of soul is called איש isch, that is, as if from אש, that is, fire; for, as the Poet says, "there is in them (souls) fiery vigor and heavenly origin": so man after the fall into sin and afflictions is called "enos," as if from אנוש anus, that is, of desperate salvation, and destined to certain death. Second, enos here alludes to the root נשה nasa, that is, to forget, so that the letter א in enos is not radical, but semantic: and thus enos is the same as forgetful or to be consigned to oblivion, as if to say: Who is that "enos," that is, forgetful man and stupid, who forgets both thee, O Lord, and his own salvation, that thou shouldest remember him? Who is "enos," that is, that afflicted, desperate one, unworthy of memory, nay soon to be consigned to death and oblivion, that thou, Lord, shouldest deign to remember him, and so to remember him that thou thinkest and designest to raise him up when fallen, and thus to unite him to Christ God, and through Christ to save and glorify him? Thus Origen and Hesychius in Psalm VIII. Eno therefore is called weak and incurable man, as if man alone among all creatures were incurable: who can be cured by no one except by God alone, and who ought to expect all his salvation and goods from God alone, and therefore who, if he is wise, ought to sustain himself in God with good hope, and in him wholly to recline securely without care of himself and his affairs, it is necessary, says Philo, in the book On Abraham.
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7. Thou hast made him a little less than the angels. — The Hebrew חסיר hechesir, and the Greek ἠλάττωσας signify to diminish someone in such a way that he descends from a greater degree, honour or wealth and status to a lesser one. For thus Christ, although He was the highest God and most rich, on account of us became a very small child and the poorest; and thus He descended from the highest of divinity to the lowest of our humanity, and was as it were diminished in His head. Secondly, for "a little less" the Greek is βραχύ τι, which corresponds to the Hebrew מעט meat, that is, little, and denotes smallness both of time and of quantity. Whence some with the Syriac translate it, for a little while or for a short time; others and more rightly translate it, by a small quantity, distance and interval, or small in the matter. Each sense suits this place: for man is distant from an angel by a small interval, namely, by a mortal and passible body; take away the body from man, man will be an angel. Again, for a little while, namely, in the time of this brief and mortal life, man is less than the angels: for in the resurrection the Blessed will all be equal and similar to the angels of God in glory, Luke xx, 36. These things are more truly in the man Christ. For human nature in Christ was less than the angels in a small matter and a small time, because in this life, and especially in death and on the cross, as the Apostle notes in verse 9, He had a mortal and passible body, whereas angels are immortal and glorious. Hence in His passion He was humbled, afflicted and tortured greatly, so much so that He said: "I am a worm and not a man"; but in such a way that in all His passion He retained both the constancy of His soul and the dignity of His person, and showed it forth by the earthquake of the earth, the eclipse of the sun, darkness and other miracles. Again, Christ was indeed dead and buried, but in such a way that His flesh, as it were holy and inviolable, did not see corruption, but in the other life, namely, immediately after the resurrection, Christ received an immortal and glorious body, and consequently became equal to the angels, indeed superior in place and honour: for He was seated at the right hand of the Father. Secondly, the soul of Christ as to nature is less than the angels, but as to wisdom, grace and glory, and as to union with the Word, is far greater and always was greater than the angels. Note: For "than the angels" in Hebrew it is elohim, which St. Jerome, Theodotion and the Fifth Edition translate, "than God," and this is true in its own way: for man is the image of God, and a certain earthly god, and lord of all things; whence beyond other creatures man approaches God as much as possible, and is but little less than God, if compared with other created things, which are farther from God. But this is much more truly in Christ the man. For human nature in Christ, although it is created, nevertheless subsists in the same subsistence and person in which God and the Son of God subsists: hence also He sits at the right hand of the Father as in a place and honour next to the Father; therefore He is but little less than God. But the Septuagint more rightly, and from them St. Paul, the Chaldean also and the Syriac, translate it, "thou hast made him a little less than the angels." For the Hebrew אלוהים elohim signifies not only God, but also angels, indeed also princes and judges, who share in God's empire, dominion and governance, as in Psalm LXXXI, verse 1: "God stood in the synagogue of gods (in Hebrew elohim, that is, judges); but in the midst He judgeth gods (that is, judges)." Psalm CXXXVII, 1: "In the sight of the angels (in Hebrew elohim) I will sing to Thee." Psalm XCVI, 7: "Adore Him all His angels (in Hebrew elohim)." For all men, even Christ, properly speaking are diminished a little from the angels, but very much, indeed infinitely, from God, being distant and separated. Whence Philip. II, 5, it is said that Christ, "whereas He was in the form of God, emptied Himself, being made in the likeness of men, and in habit found as a man." Thou hast crowned him with glory and honour (man, and especially Christ), and hast set him over the works of thy hands. — "Glory," namely threefold: first, because Thou didst create and form man to Thy image, and didst give him a mind capable of reason, freedom, blessedness and God. Secondly, because Thou "hast set him over thy works." In Hebrew תמשילהו tamschilehu, that is, Thou didst make him to rule, or Thou didst constitute him lord of thy works, that is, of the whole world, and especially of all animals, not only tame ones, but also the beasts of the field, that is, wild beasts: for Adam had full dominion over these in paradise; but now after the fall man has imperfect and partial dominion over them, as Chrysostom says, because namely any animals man is able to capture, subject and tame: but Christ equally as Adam has full dominion over them; whence this verse befits Christ alone. Thirdly and especially, the glory of resurrection, ascension, the celebrity of fame and name, of judicial power and perfect dominion over all things, Thou hast crowned man and human nature in Christ, since Thou hast endowed and crowned Christ as man with all this glory, as is evident from verse 9. Note: "Thou hast crowned" can be understood in two ways: First, "thou hast crowned," that is, thou hast abundantly and as it were surrounded and encompassed him with glory, in the manner of a crown. For among the Hebrews a crown signifies abundance and affluence, as in Ps. LXIV, 12: "Thou shalt bless the crown of the year with thy goodness." Where he calls "the crown of the year" the abundance of flowers, herbs, crops, fruits, with which the year of goodness is as it were crowned, that is, the year which God makes fertile by his goodness. Whence the Hebrews, distinguishing otherwise and pointing עטרת ateret, that is crown, as עטרת atarta, that is thou hast crowned, translate: thou hast crowned the year with goodness or beneficence, that is, thou hast filled the year with abundant produce which thy goodness bestows. Hence the Psalmist, explaining this crown, adds: "And thy fields shall be filled with abundance." So also in Psalm V, verse 13: "O Lord, with the shield of thy good will thou hast crowned us," that is, O Lord, thy benevolence, as it were with a shield, surrounds us on all sides, protects and encompasses us. Psalm CII, 4: "Who crowneth thee with mercy and compassion," as if to say: God toward thee, O soul, is so merciful that he encompasses thee with his mercies as with a crown. Secondly, "Thou hast crowned," that is, thou hast given a crown of glory as a reward for merits, as if to say: Christ struggled with death and the demon, conquered, merited, obtained the crown of glory, both of his body, and of his fame and name, and of full dominion over all things, whereby thou, O Lord, hast crowned him as it were a triumphator. It is evident from verse 9.
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8. Now we see not yet all things subject to him. — As if to say: Be not troubled, O Hebrews, if I say that Christ reigns and all things are subject to him, because you see the enemies of Christ ruling over you and depriving you of goods and other punishments: for our emperor Christ has not yet obtained all things, his enemies still rebel against him, the future world (of which I spoke) to which we aspire has not yet appeared; but wait a little while until the wicked fill up the measure of their sins, until this generation, this age, comes to an end, namely at the end of the world Christ will obtain all things, and all things will be subject to him, and then you with him will triumph and will have dominion over your enemies, indeed over all things. Thus St. Chrysostom.
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9. But we see Jesus, who was made a little less than the angels, crowned with glory and honour, for the suffering of death, that by the grace of God he might taste death for all. — This is a hyperbaton, or disordered arrangement of words, which should be arranged thus clearly: "But we see Jesus crowned with glory and honour, who was made a little, that is, somewhat less, than the angels, for (that is, in order to, namely to undergo) the suffering of death, that by the grace of God he might taste death for all." For thus all things cohere clearly and aptly. For this is an antithesis to the preceding verse, as if to say: Although at this time we do not yet see all things subjected to Christ, we nevertheless see Christ himself already crowned with glory and honour, as the Psalmist sang beforehand of Him; because namely the name of Christ, faith, fame and glory are propagated everywhere: for all nations, abandoning their idols, acknowledge and worship Christ crucified as their Saviour. Whence we do not doubt, but most certainly hope and believe, that just as we see one verse of the Psalmist fulfilled in Christ, so also in a short time we shall see the other to be accomplished, namely that in the resurrection of Christ all things shall be plainly subjected to Him. Already therefore Christ, crowned with glory and honour, beholds from on high your contests, O Hebrews, for faith, so that fighting strongly and conquering, after a short labour and time, He may crown you with a crown of glory, nay, may make you partakers of His own crown for all eternity. Most excellently Tertullian to the Martyrs, cap. III: "You," he says, "blessed ones, are about to undergo a good contest, in which the agonothete is the living God, the xystarches is the Holy Spirit, the prize is an eternal crown, the assembly of angelic substance in the heavens, glory for ever and ever. Therefore your president Jesus Christ, who anointed you with the Spirit and brought you to this arena, wished to set you apart before the day of the contest from a freer condition to a harder treatment, so that your strength might be strengthened in you. For indeed athletes also are separated for a stricter discipline, are forced, are tormented, are wearied; the more they have laboured in exercises, the more they hope from victory. And those in order to obtain a corruptible crown, we shall obtain an eternal one: because virtue is built up by hardship, but is destroyed by softness." Note: That propter passionem does not signify that Christ was made less through passion or in passion. For thus it would have been said in Greek, διὰ τοῦ παθήματος: but now it is said διὰ τὸ πάθημα, that is, for the sake of passion, so that namely He might be able to suffer and die, therefore Christ was made less in His incarnation and human nativity. Διά therefore, that is, for the sake of, here signifies not the matter or subject, but the final cause; for this is clearly explained when it adds: That by the grace of God he might taste death for all. — "By the grace of God," that is, by the gratuitous mercy of God, as if to say: Christ was made less in His nativity, in which He was born a passible man, destined for death and the cross, not from necessity, not from the merit of men or angels, much less from His own fault: but from the pure mercy and grace of God, by which God the Father willed Him to be born thus, so that He might die for all and redeem all by His death. Note: For χάριτι, that is, by the grace of God, Theodoret, Theophylactus, Oecumenius read χωρὶς Θεοῦ, that is, without God or except God, and add that thus this passage was corrupted by the Nestorians; for from this they prove that there were two persons in Christ, and that God was separated from man. But before Nestorius, Ambrose also in the book on Faith, cap. IV, read without God, and thus explains it: Christ for all without God, that is, except God, tasted death, as if to say: Christ for all absolutely, even for the angels, but not for God Himself (for I except God) died, not as if Christ redeemed the angels, but in that He reconciled the angels with men, and increased their joy and glory, when He restored and filled their seats from which the demons had fallen, through men. Thus St. Ambrose, Theodoret, Theophylactus, Oecumenius. But it should be read with our Interpreter, the Syriac, Chrysostom and others χάριτι, that is, by grace, by the gift and benefit of God; for by this word he removes from the Hebrews the scandal of the cross. For the Jews said: If Christ is so great and so glorious, why was He crucified and died? The Apostle answers that it was by the immense grace and clemency of God, that by His death we might be redeemed. For although God could have redeemed us in another way, nevertheless He did not wish to, because this way, namely that we might be redeemed through the death of Christ, most befitted the infinite goodness and mercy of God. Secondly, that Our Lord translated "for all," in Greek is ὑπὲρ παντός, that is, for all, for any: which is put for ὑπὲρ πάντων (and thus perhaps it should be read in the Greek here), that is for all. Thirdly, for "tasted," Ribera wishes it to be read "shall taste"; he himself without hyperbaton explains these things thus: On account of the passion of death, he says, Christ was crowned with glory and honor: from which it follows that Christ tasted death, not because it was his fault or any sin which Christ committed, on account of which he merited death; but this was of pure divine grace and mercy. For the particle ut, says Ribera here, as also elsewhere, often signifies not an end, but a consequence, or that which followed. But all Latin and Greek manuscripts have γεύσηται, that is, should taste: and this exposition of his, although ingenious, seems sufficiently involved and meager; therefore the hyperbaton which I have already mentioned should be admitted, and St. Augustine admits it in book III against Maximinus, chapter xxv; St. Thomas, Adam and others: for then all things are plain, and the Apostle, being full of the Spirit, has hyperbata as familiar, as I said at Canon 38. This therefore meaning depends and coheres with "was made less," as if he said: Christ was made less, while he was made a passible man, for this reason, namely, that by the great mercy of God, suffering and dying for men, he might free them from death and hell, as I said. Fourthly, the Apostle says that Christ did not eat, but tasted death, because Christ did not remain, indeed scarcely lingered in death: for he rose immediately, so that it appears he did not drink in or drain death, but merely tasted it, just as below chapter VI, verse 4, certain ones are said to taste the gift of God which they soon vomit forth. Thus St. Chrysostom. But in the simpler and more common Hebraism, to taste death is the same as to die, whether you rise immediately or remain in death, as is clear from John VIII, 52, Matthew xvi, 28, and elsewhere. "Just as a physician," says Theophylactus, "when he sees a sick man loathing food and medicines, first takes them himself, so that he might induce the sick man to take the same: thus Christ first tasted death, so that the Christian might not shrink from tasting it."
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10. For it became Him, for whom are all things and by whom are all things, who had brought many sons into glory, to perfect the author of their salvation through passion. — That is, it became God the Father to deliver Christ to passion. For God the Father is He for whom and by whom are all things. Note here that the preposition διά, that is, by, is also attributed to the Father: the Arians therefore argue badly from the fact that it is usually attributed elsewhere to the Son, concluding that the Son is less than the Father. Again, Nestorius argued badly when he said that He for whom are all things is the Father, and He by whom are all things is the Son; as if these two had perfected Jesus, a person distinct from themselves, through passion: for both are here attributed to the Father alone, and for this reason, as if the Apostle were to say: Because God the Father makes all things most perfectly for Himself and His glory, hence it was fitting that He should also perfect Christ through passion; namely, that in Christ He might display justice, goodness, wisdom and all glory. Secondly, "had brought," that is, had decreed to bring and had predestined; or had brought, not in act and in reality, but in His eternal decree and predestination. See Canon 36. Now by sons he understands the just and holy. But the Apostle speaks especially of the Saints who lived before Christ and were already dead in a state of salvation and certain hope of glory; for they were only awaiting Christ, who by His death would open heaven and the way to glory: these indeed seemed already brought to glory, and to have one foot in heaven. Again, for "author" the Greek is ἀρχηγόν, that is, prince and leader, as if to say: It was fitting for God the Father, who had decreed through Christ to bring many men to His heavenly glory, to perfect Christ Himself, as it were the author and leader of all, through passion and death; why this was fitting, he indicates by the word "perfect," and explains it more clearly in the following verse, namely because it was fitting that Christ be made like to His brethren and go before them; but the brethren of Christ, that is, all the Saints, have been advanced and brought by God to glory through many passions, and are brought daily. Thirdly, some read here "to be perfected" passively, but it should be read "to perfect" actively. Thus the Roman and Greek texts. Note that the Greek τελειῶσαι, which our translator rendered "to perfect," signifies many things and can be translated variously, namely first, to immolate; secondly, to make glorious; thirdly, to perfect, or, as the Syriac, to make perfect; so that this perfection is set against and repaid as a reward for Christ's diminishment, of which He said: "Thou hast made him a little less than the angels." To perfect therefore is the same as to crown with glory and honor, or to make Christ, rising again, glorious in heaven, sitting at the right hand of the Father, and on earth worshipped and adored by men, as the Savior and Lord of the world. Thus Theophylactus, Oecumenius and others. Fourthly, τελειῶσαι is the same as to consecrate. Whence St. Dionysius in the book On the Ecclesiastical Hierarchy, throughout calls the Sacraments τελειώσεις, as if to say: Consecrations, because they are made and as it were consecrated by sacred words as forms. Hence also τελειούμενοι were called Martyrs, because namely through martyrdom the Martyr is not only perfected, but also immolated and consecrated to God. Whence also Christ in John xvii, 19, says: "I," He says, "sanctify myself for them," that is, I offer, consecrate and immolate myself to the Father as a holy victim, and the price of redemption and sanctification of men. By this word τελειῶσαι therefore Paul signifies that the passions and sorrows of Christ were not signs of weakness and baseness of Christ, but were certain august sacrifices, by which Christ was as it were consecrated and sanctified as priest and redeemer; and therefore it was fitting that Christ undergo these passions, and by them be perfected and consecrated. Morally, see here what passions and afflictions are, and how useful and noble they are, and therefore are not to be fled, but to be embraced with Christ and all the Saints; for by passions we are perfected, glorious, holy, nay victims and sacrifices of God most good and great, and for this reason God permitted man to fall into sin and so many troubles, that in so many passions He might display the greatness of His grace, power and patience; and that by them He might strip us, perfect us and lead us to great sanctity and glory. Hence that pious custom of the faithful, that when one of them dies, they say: "He is perfected," because namely he who has died piously has attained the perfection, end and termination of all his labors and sorrows, all patience and virtue, and all merit, and consequently of reward and glory.
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11. For he that sanctifieth and they that are sanctified, are all of one. — Supply "are," and are wont to be, as if he said: Christ who sanctifies men fallen into sin and death, and men who are sanctified by Christ, are all born and sprung from one, namely Adam. Or, "of one" in the neuter gender, that is, from one stock, from one and the same nature, namely human, they are and consist. The Apostle speaks not of God, who as Lord sanctifies us, nor of Angels, who sanctify us by their admonitions and prayers, but of Christ, who sanctifies us as our pontiff, mediator and redeemer: for it is fitting that he be of the same nature with those whom he redeems and sanctifies, and this is what he says in cap. v, vers. 1: "For every high priest taken from among men, is ordained for men in the things that pertain to God." The Apostle here proves what preceded, namely that it was fitting for Christ, who as the author of salvation has brought and daily brings many into glory, to suffer and to be made perfect through his passion. He proves this by this argument: It is fitting that a pontiff who sanctifies, such as Christ is, and those who are sanctified by him, should all be of one, that is, should all be of the same nature; but men who are sanctified are of a passible, wretched and troubled nature, and suffer many things, and finally die, as is most well known by experience: therefore it was also fitting for Christ to be of a passible nature, to suffer many things and to die. Wherefore the Apostle, explaining this, then says thus even to the end of the chapter, among other things in vers. 17: "Wherefore it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, to make propitiation for the sins of the people: for in that wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted," as if he said: Be not scandalized, O Hebrews, by the passion, cross and death of Christ: for these were not unbecoming and unworthy, but most fitting and worthy, and it was becoming for Christ to suffer. For it was fitting for Christ to suffer and die for this reason, namely that he might be made like unto his brethren men, and this first, that he might go before them both by the example of patience and charity, giving his life for them as a price. Secondly, that he might sanctify justice and satisfy it, namely that the disgrace of sin might not remain without the honor of justice and just vengeance and punishment. For this reason Christ the man took upon himself all punishment and vengeance owed to men, and thus expiated sin by suffering, since by his passion and death he satisfied for sin the injured party, namely God offended. Thirdly, because it was fitting that not an angel, but a man should satisfy for man, not by acting, but by suffering: for this is the satisfaction which guilt and fault demand. Note: The Apostle speaks of Christ, who sanctifies as pontiff and redeemer, and of those who are sanctified from sin, so that they need expiation and a victim, such as men fallen into sin. For it is fitting that these be of the same nature: but such are not angels who have never sinned. For these could have been sanctified by Christ the man, even if he be of a different nature, and, as many think, were in fact sanctified in the first instant of their creation: when, as St. Augustine says, God in them was at once forming nature and bestowing grace. Whence this passage does not hinder the opinion of those who think that Christ sanctified not only men, but also angels, that is, that on account of the merits of Christ grace was bestowed by God not only on men, but also on angels, as I said on Ephes. 1, 22. Secondly, others explain "of one" thus: Of one, namely God the creator, both Christ sanctifying was made and all men who are sanctified. Thus Ambrose, Anselm, Chrysostom, Theodoret, St. Thomas, Theophylactus, as if the Apostle said: We are all brethren born from God the Father, it was therefore fitting that we all be reconciled to God our Father as it were sons, and this through Christ, as being the most noble brother, who is the Holy of holies, and sanctifies all; not however through others, who are sanctified and have need of sanctification. It was therefore fitting for Christ to reconcile us, to redeem us and to satisfy for us: it was therefore fitting for Christ to suffer. But this sense is more general and more difficult, and does not press and urge so much as the former, which is therefore the genuine one, and all that follows confirms it, and especially that which is said vers. 16: "For nowhere doth he take hold of the angels, but of the seed of Abraham he taketh hold: wherefore he ought in all things to be made like unto his brethren." By which words the Apostle sufficiently signifies that Christ is our brother, not because he was made from God as we also are, but because he was born from Adam and Abraham, and took upon himself the same human nature with us. Third, St. Dionysius, On the Ecclesiastical Hierarchy, part 4 near the end, and Cyril in the book On Faith to the Queens, chapter "That there is one Son of God and Lord Jesus Christ," thus read: "who sanctifies and is sanctified," and understand Christ. For Christ so sanctifies that He is at the same time sanctified by God, as if the Apostle were to say: Christ who is sanctified and at the same time sanctifies, and all of us from one, namely God the Father, are begotten. But this seems somewhat forced; for the Apostle does not say: "Who sanctifies and is sanctified, and all from one"; but he says: "Who sanctifies and who are sanctified, all from one." Add to this, all Greek, Latin and Syriac manuscripts have "who are sanctified," not "who is sanctified."
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For which reason Christ is not ashamed (does not blush) to call them brethren (men born from one father Adam with Him), saying: I will declare thy name (O Father) to my brethren (the Apostles and others whom I shall make faithful and Christian by preaching), in the midst of the Church (of Christ to be gathered by Me) will I praise thee. — He cites verse 23 of Psalm 21, which it is most clear was written concerning Christ's passion, preaching, death and resurrection. The Apostle therefore proves that Christ and all of us are born from one, namely a father, from the fact that Christ and all of us are brethren, namely according to a common nature and spirit, and that Christ in Psalm 21 calls us his brethren: for if we are brethren of Christ, therefore we are begotten from one and the same father, both Christ and all of us. At the same time the Apostle hints at the manner in which Christ sanctifies us and brings us to glory, namely by announcing and preaching the name and worship of the true and living God, who freed Himself from passion, cross and death and raised Himself to immortal life: for it is evident from the preceding verses and following verses of Psalm 21 that "I will declare" pertains to Christ's resurrection, as if Christ were to say: After My liberation from death and the cross and My resurrection, I will announce and celebrate before My Apostles and disciples the name and glory of God the liberator and raiser of the dead. It ought to be a great dignity and consolation to us that Christ, even after His resurrection now immortal and glorious, deigns to call us His brethren, and as it were prepares His inheritance in heaven for us as for brethren.
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13. And again: I will be confident in Him. — He cites Psalm xvii, verse 3, by which psalm (as the title in II Kings, last chapter, has it) David literally gives thanks to God, because He has so often delivered him from Saul, the Philistines and other enemies and dangers. Allegorically it is fitting for Christ, who gives thanks to God that He has been delivered from the Jews, demons, passion, cross, death and all evil; whence he says in verse 3: "I will be confident in Him," as if to say: I Christ, like other men, subject to death and miseries, placed in persecution, passion and tribulation just as David was, will hope in God the Father in common, and will confidently call upon Him, that He may deliver Me. The Apostle proves by another testimony that Christ and all of us are descended from one Adam, or that Christ is of the same passible nature as we are, subject to miseries and death, from the fact that Christ, hoping and calling upon the Father, by this very thing testifies that He is placed in affliction and passion. But it seems more truly that the Apostle does not cite here Psalm xvii, verse 3. For there in the Greek it is ἐλπίσω, but Isaiah viii, 17, where Isaiah speaks in the person of Christ: "And I shall wait for the Lord, who hath hid His face from the house of Jacob, and I will look for Him"; where for "I will look for Him," the Septuagint translates πεποιθὼς ἔσομαι ἐπ' αὐτῷ, that is, "I will be confident in Him," as Paul cites it here word for word. Note: Isaiah had said in that chapter that a son would be born, whose name would be: Hasten to spoil, make haste to plunder, that is Christ, because He was going to despoil hell and the demon; whence in verse 8 he calls Him Emmanuel; soon in verse 14 he says that Christ will be to the Jews "a stone of stumbling and a rock of scandal," so that many of them will stumble against Him, fall and be broken. Because this was sad, and seemed to oppose the strength and despoliation of Christ the Savior, therefore immediately consoling himself in the person of Christ, Isaiah adds, saying: "And I shall wait for the Lord, and I will look for Him," as if to say: God seems to have forgotten His people, and to have cast them off, because the Jews will not believe in Me: yet I will not lose heart, I will not cast away hope, but I will look for Him, confident that at least some will be converted to Me from the Jews, namely the Apostles, who will then convert all nations, and thus will plunder and despoil the entire kingdom of the devil. From which it is clear that the Apostle by this citation and testimony does not so much prove that Christ is of the same passible nature as we are (as he proved by the preceding testimony), but that all nations are sanctified through Christ, and thus are adopted as sons and brothers and brought to glory. And again: Behold I and the children whom God hath given me. — The Apostle continues to cite the following words of Isaiah, which have this full meaning: "Behold I and the children whom the Lord hath given me for a sign and a wonder to Israel." Isaiah speaks in the person of Christ, or as a type of Christ, as I said, as if to say: Just as I Isaiah and my disciples, namely other Prophets following me, such as Ezekiel cap. xxiv, verse 24, Zechariah cap. iii, verse 9, and others, by the very fact that we despise riches and honors and preach and prophesy such wonderful things, are mocked by the Scribes and Jews as fools and are held as portents and wonders of Israel: so also Christ, of whom I Isaiah am the precursor and type, with His Apostles and disciples, on account of the novelty of life, doctrine, poverty, humility, passion, will be to the proud Jews and Philosophers as a portent, a spectacle and a mockery. Thus Origen, Basil, Cyril and others in Isaiah cap. viii, and this is what the Apostle says in I Cor. 1, 23: "But we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness." By this testimony of Isaiah, therefore, the Apostle proves both things, namely first, that Christ is of the same passible nature as men and suffered many things: for this is signified when he says: "Behold I and the children," that is sons, whom namely as sharers in My passible and mortal nature, as a priest I spiritually beget and make Christians, with whom I have become a mockery and a wonder to Israel, as is clear from the following verse. Secondly, by this same testimony the Apostle proves that Christ sanctifies all: for by the very fact that Christ begets sons, He sanctifies them. Note: For "children" in Hebrew it is ילדים jeladim, that is, born ones, or sons and children. See Clement of Alexandria lib. I Paedagog., throughout cap. v, where he beautifully teaches that all Christians are called and ought to be children, through the innocence and simplicity of morals and mind, facility and tenderness, and this so that they may conform themselves to their exemplar, namely Christ as a child, of whom Isaiah said in cap. ix, verse 6: "A little child is born to us, and a son is given to us."
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14. Because therefore the children were partakers of flesh and blood, he also himself in like manner was made partaker of the same. — "To be partaker of flesh and blood" is to be a sharer in flesh and blood, that is, in human nature, which consists of flesh and blood; as if he were to say: Because men, whom Christ deigns to call his children and sons, consist of flesh and blood, that is, of fragile and passible human nature, therefore Christ also put on the same, and became a man fragile and passible. Beautifully St. Augustine in the Sentences, no. 262: "Just as," he says, "milk does not pass except through flesh, so that it may nourish the little one who cannot eat bread: so unless the wisdom of God, which is the bread of angels, should deign to come to men through flesh, no one could approach to contemplate the divinity of the Word. Because therefore light could not be comprehended by darkness, that very light underwent the mortality of darkness, and through the likeness of the flesh of sin gave participation in the true light." From this place, as St. Cyril rightly teaches in epistle 8 to Nestorius, it is clear that Christ assumed human flesh in the same way as blood, and united it to the Word not by means of flesh and veins, but immediately, as the truer opinion of theologians holds: the reason for which is, that blood, although it is not animated as flesh is animated, properly pertains to the truth of human nature, and in Christ was the price of our redemption; whence also in the consecration of the chalice of the Eucharist, with the blood of Christ the whole suppositum of Christ is concomitantly placed. The Apostle sufficiently hints at this very thing here, when he signifies that Christ communicated equally and immediately to both blood and flesh, that is, to each. Finally, grave authors relate that Clement VI condemned the opinion of a certain one saying that the blood of Christ during the three days of His death was not united to the Word, as being separated from the flesh, and therefore was not to be adored with latria, as erroneous in faith. Theologians hold the same opinion concerning the other humors and spirits, both vital and animal in Christ, namely that all these were assumed and terminated by the person of Christ immediately. It is otherwise with the accidents of body and soul: for Christ received these not immediately, but by means of the body to which they inhere. Whoever wishes to see more on this matter may consult the Scholastics, and among others Francis Suarez, III part., disp. 13, sect. 6. That through death he might destroy him who had the empire of death. — As if to say: Christ communicated in our flesh and blood, that is, became man, so that he could die (for insofar as he is God, he could not die), and this for this purpose, namely that through his death he might destroy the devil, who through sin was drawing us into death of body and soul, both present and eternal. Whence "death" in the latter place is taken more broadly than in the former: in the former it signifies only present and temporal death of the body: for Christ underwent only this; in the latter it signifies death both of body and soul, and both present and eternal: to this the devil draws, and over this he presides. Note that the devil had the empire of death not in the way in which a king and prince is said to have empire over his subjects, but in the way in which a tyrant, or rather in the way in which an executioner has empire over those who are adjudged to death and delivered to his power and hands: for the devil never had any right or legitimate dominion and empire over men, but only men sinning are delivered by the just judge God to his power, and he harasses them, as an executioner, and punishes them with death. The devil is therefore said to have the empire of death, because he impels men into sin and consequently into death. This he alone desires, wishes and rejoices in, and those who are dead and damned he holds in death and perpetual damnation, and over them he presides and rules. Hence secondly, Christ is said to have destroyed the devil, not because he destroyed and annihilated the person or substance of the devil, but because he destroyed his kingdom and empire, when through his death he freed men from present and eternal death, and consequently from the power of the demon, and brought it about that men should rise from death to immortal and eternal life: for thus a king or tyrant is said to be destroyed, when his kingdom or tyranny is destroyed, namely when he himself is deprived and despoiled of his kingdom and tyrannical power.
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15. And might deliver them who through fear of death were all their lifetime subject to bondage. — He calls bondage the fear and horror of death constantly before the eyes and mind: for this fear and horror oppressed all men as it were as slaves and held them bound under itself, and tormented them with wondrous anguish, and this partly because death in itself is horrible, and, as Aristotle says: "Of all the terrible things in this life, the most terrible"; partly and more because men knew not whither they would go after death, what would become of their soul separated from the body: whether it would be sent to heaven, or to hell, or to some other place; whether it would be blessed or miserable in the future. Indeed, since before Christ many were impious, and believed or at least suspected the soul to be immortal, they could expect nothing else after this life but eternal death and the torments of hell; just as a man guilty of murder when led into prison enters it not hoping to go forth from there except to death. Thus the Emperor Hadrian, when dying, says Spartianus in his Life, sang this song to his soul: "Little soul, wandering, gentle, guest and companion of the body, where now will you go, pale, stiff, naked? Nor, as you are wont, will you give jests." Thus Aristotle, when dying, is said to have spoken anxiously: "Naked I came into this world, miserably I have lived, doubtfully I die, I know not whither I am going, yet you, Being of beings, Cause of causes, have mercy on me," as if the Apostle were to say: Christ has freed men from the horror and anguish of death, and has brought it about that men, who before dreaded death as the beginning of eternal death, and under fear of death as connected with the anger and vengeance of God on account of their sins were anxious as it were serving as slaves, and as captive slaves were held in fear and horror of death, now through Christ freed from sin and death approach death with confidence and alacrity as the end of troubles and the beginning of a better life, so that they may say: Life is a weariness to me, death is my desire: I desire to be dissolved and to be with Christ; for to me to live is Christ, and to die is gain. Thus Theophylactus, Oecumenius and others. This is a moral passage, that Christians ought not to dread and fear death. See Chrysostom in his moral homily 4, where he teaches that Christians in his time were accustomed to pray for the dead, to sing psalms and to perform funeral rites in the manner in which we now do; moreover from the custom of the gentiles they had been accustomed to employ mourning women, who would move all to weeping and lamentation: but this very thing, namely that they should no longer employ these, Chrysostom forbids under penalty of excommunication; because Christians ought not to mourn their dead as dead, but to believe and hope that they pass through death to a better life. "Tell me," he says, "what do these torches mean at the funeral so bright? Do we not accompany the dead as athletes? What also the hymns? Is it not that we may glorify God, and give him thanks that he has already crowned the one departing, that he has freed him from labors, that he holds him freed from fear with himself? Is it not for this reason the hymns? Is it not for this reason the psalmody? All these things belong to those rejoicing." And further: "If anyone therefore shall hire these mourning women, for a long time I will exclude him from the Church as an idolater." And in moral homily 5: "If," he says, "the trumpet of piety shall have called, straightway go forth and despise the soul, enter the contest with great alacrity, break the face of adversaries, cut the face of the devil, set up a trophy. The life of Christ ought to be full of blood: with how much alacrity therefore should we pour out our own blood for Christ, with how much water does one pour out water; and with how much ease should we put off the flesh, with how much ease we put off a garment." St. Cyprian also wrote (whom St. Ambrose followed in the book On the Good of Death) a treatise On Mortality, in which he teaches Christians that death is not to be feared, but to be desired. Take a few things from many: "What," he says, "is there in this world and in this life except struggle with anger, gluttony, lust? Hence the Wise Man rejoices that the just man was snatched away, lest wickedness should change his understanding; thus also Simeon: Now thou dost dismiss thy servant, O Lord, according to thy word in peace. He does not have faith in the resurrection who does not hasten to better things. Hence an angel, addressing and rebuking a certain man fearing to die, says: You fear to suffer, you do not wish to depart; what shall I do with you? If a house threatened ruin, would you not migrate from it? If a ship were in danger in a storm, would you not flee to port? This world grows old and threatens ruin; why do you not migrate to the Father? Where the crowd of your dear ones awaits you, secure of their salvation, solicitous of yours." Which he pursues at length toward the end of the book. Wherefore the same Cyprian in the book On the Praise of Martyrdom: "What is," he says, "martyrdom? The end of sins, the terminus of danger, the guide of salvation, the path of patience, the master of the house of life, by which even those things die which in the future trial could have been reckoned as torments." See the words in Philip. cap. 1, vers. 23. Thus Conrad the German, a disciple of St. Dominic, a man of wondrous humility, charity and patience, in acute illnesses always had on his lips that word of the Bride in the Canticles: "My beloved is mine, and I to him, until the day break, and the shadows decline"; he foretold that he would die on the day of the Nativity of the Blessed Virgin in the year of Christ 1239, to whom he was greatly devoted. About to die, therefore, he said to the brothers standing around: "Know, brothers, that I die faithfully, lovingly, confidently and cheerfully. Faithfully, because I die in the faith of Jesus Christ my Lord and of the Mother Church. Lovingly, because from the day I put on this holy habit, I strove always to preserve myself in the grace of God, and to please Him in all things as much as I could. Confidently, because I know that after death I shall go to the house of my Lord. Cheerfully, because this point of death in which you see me is merely a passage from weeping to laughter, from labor to rest." Another of the same name and in the same year, gazing fixedly upon Christ crucified with hands crossed in the form of a cross, with a joyful and smiling face, saying: "Bring my soul out of prison, that I may praise thy name, O Lord"; and repeating this verse three times, he closed his eyes with his life and flew away to heaven, as Ferdinand Castiglione relates in the history of the Order of St. Dominic, part I, book II, cap. xix. The same cap. xv narrates that Fr. Romaeus of the same Order, a great despiser of himself and the world, always had on his lips that verse of Psalm cxxvi: "When he shall give sleep to his beloved, behold the inheritance of the Lord," and by it he was accustomed to cheer himself in every labor and hardship. And when he was about to die in the year of Christ 1261, a certain Brother absent, not knowing that he was in the agony of death, heard angels singing that same verse: whence running to Romaeus he found him agonizing and dying holily. In the same place he narrates that Fr. Bernard Canzius of Toulouse, a distinguished preacher, when he died, appeared to a certain companion who was in Lyons in a white and shining garment, and sang: "The poor shall eat and shall be filled, and they shall praise the Lord that seek him, their hearts shall live for ever and ever." In the same place, book III, cap. l, he narrates Fr. Munio, who was made Bishop of Palencia, a man of great patience, said at death: "In peace in the selfsame I will sleep and rest," and thus fell asleep holily in the Lord. St. Gregory narrates in book IV of the Dialogues, cap. xlvii, that Merulus, fervent in spirit, saw a white crown descend to him from heaven upon his head. Without delay, he says, seized by illness he went to the Lord cheerfully; and when his sepulcher was dug around after fourteen years, such a fragrance of odor flowed forth as if all the abundance of flowers and aromatics had been collected there.
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16. For nowhere did he lay hold on angels, but he laid hold on the seed of Abraham,—that is, Christ did not assume the angelic nature in order to repair it, but the human nature from the descendants of Abraham. Thus the Fathers and Interpreters everywhere. And St. Bernard in his tract On the Degrees of Humility: "Concerning the Word," he says, "it was said that he did not lay hold on angels, that is, he did not assume them into one person with himself, but the seed of Abraham. For nowhere is it read: The Word became an angel, but: The Word was made flesh, and flesh from the flesh of Abraham, according to the promise which was first made to him." But because the Greek ἐπιλαμβάνεται is in the present tense, not the past, as if to say: He assumes, not He assumed; yet it is false in the present to say that Christ assumes human nature. Again, because it is less fitly and aptly said that Christ assumes angels or the seed of Abraham, for the reason that it would be said that Christ assumes the angelic or human nature from the descendants of Abraham, hence our Interpreter better rendered it, not "assumes," but "laid hold on." Chrysostom, explaining the force of this: The Word, he says, ἐπιλαμβάνεται, that is, "lays hold on," has a metaphor taken from one who pursues someone with great zeal, and does all things so as to seize and lay hold on him as he flees: we were fleeing from God, he pursued us and as it were with outstretched hand laid hold on us, and did not suffer us to perish. "Laid hold on" therefore is the same as "pursued," and by pursuing lays hold on, as if to say: What I have hitherto said, that Christ became man in order to free men, is evident from this, that Christ did not pursue nor does he pursue fallen angels, so as to recall and restore them to the grace and salvation of God; but that he pursued men, when he assumed human nature and called men to himself and drew them, and daily pursues fallen men and lays his hand upon them, as he did upon Saul, and lays hold on them so as to lead them to salvation. Hence Christ aptly said he laid hold on the seed not of Adam, but of Abraham, both because he writes to Hebrews who expected the Messiah promised to their father Abraham; and because Christ lays hold on and saves only those who are the seed of Abraham, not according to the flesh, but according to the spirit, that is, who are faithful, and who imitate the faith and obedience of Abraham. Thus the Greek ἐπιλαμβάνεσθαι Paul elsewhere often takes for pursuing, attaining, laying on hand and laying hold on. As in I Timothy VI, 12, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, that is, pursue and lay hold on eternal life. Hebrews VIII, 9, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, that is, in the day when I laid hold on their hand, so as to lead them out of the land of Egypt.
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17. Wherefore He ought in all things to be made like unto His brethren, that He might become a merciful and faithful high priest,—as if to say: Because Christ took hold of men, and wished to become man, that He might be the high priest, redeemer and saviour of men, hence it was fitting that He should be made in all things like unto other men as His brethren: for it is unseemly and unbecoming if a brother should wish to excel his brother and be unlike him. Note: the phrase "in all things" must be understood with accommodation; for Christ did not assume or have sin and concupiscences as other men have them: "all things" therefore, that is to say, not those which pertain to guilt, but those which are common to human nature, namely the common gifts and all the passions of human nature, Christ assumed. "For He also," says Theodoret, "partook of food, as we do, and endured labour, and was troubled in mind, and wept, and underwent death as we do." For these alone it was fitting that our high priest and redeemer should assume. When therefore it says "all things," except sin and concupiscence, which tends toward sin and draws to it: for the Apostle excepts these in chapter IV, verse 15. Again, except the defects of nature, namely blindness, deafness, fevers and other diseases, which are not so much defects and infirmities of the whole nature, as of certain and particular men, which therefore it was not fitting that Christ should assume. For diseases arise either from imperfect formation of the body and defect of seed, or from intemperance, or from ignorance and imprudence, whereby we are ignorant of or do not heed things harmful to health. But none of these things were in Christ: for Christ's body was most perfect, being formed by the Holy Ghost. Again, Christ was most temperate, and most skilled in all things, even in medicine, and far more skilled than Adam, who in the state of innocence was subject to no disease. Christ therefore kept His body most perfectly tempered by His own temperance, wisdom and providence, free from things which could harm health, in perpetual temperance and soundness. Add, where there was no concupiscence, there ought to have been no disease, especially since disease would have been an impediment to the labours, journeyings and preaching of Christ. Thus from Damascene, St. Thomas III part. Quest. XIV, art. 4, and there Suarez and others. The sense of the Apostle therefore is, as if to say: Christ did not have a heavenly and impassible body, as the Valentinians wished; but an earthly, mortal, passible body, like ours, so that He was subject to hunger, cold, chill, blows and stripes, equally as ours, and for this end, namely "that He might become a merciful and faithful high priest unto God," that is, that Christ might learn to have mercy on us through experience of our misery, and be touched by the sense of it. For although He knew that, as He knew all things, by infused knowledge most perfectly, yet He did not know it by experimental knowledge: for we know afflictions and miseries far otherwise when we ourselves experience them, than when we contemplate them or behold them in others. Again, Christ assumed our passions for this end, that He might "become a faithful high priest," that is, that He might truly and faithfully discharge the office of high priest, which is to appease God and reconcile men to God; but Christ could not do this except by suffering and dying: for in no other way could satisfaction be made to divine justice and will. Secondly, "faithful" could be taken passively, as if to say: "faithful," that is, such by reason of experience and compassion for our misery, to whom we might justly trust and believe ourselves and all things ours. Whence St. Bernard in his treatise On the Degrees of Humility thus explains it: "Christ," he says, "wished to share in human miseries (which is to be made like unto His brethren in all things) that in like manner to those who suffered and were tempted He might learn to have mercy and compassion by experience itself. By which experience I do not say that He became wiser, but that He appeared nearer, so that the weak children of Adam (whom He did not disdain to make His own and to be called His brethren) would not hesitate to commit their infirmities to Him, who could heal them as God, and would wish to as a neighbour, and would know them as having himself suffered the same." Unto God.—In Greek τὰ πρὸς τὸν Θεόν; it is understood κατά, as if to say κατὰ τὰ πρὸς τὸν Θεόν, that is, according to those things which pertain to God, and which were to be done before God, namely that He might be a faithful high priest in those things which pertain to the reconciliation of God with men: whence explaining it, he adds: "That He might make propitiation for the sins of the people," that is, as Vatable and Erasmus render it, "to make expiation for the sins of the people."
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18. For in that wherein He Himself suffered and was tempted, He is able to help them also that are tempted. — Note the Grecism: "In that wherein He suffered," that is, for the reason that He suffered, or because He suffered. Secondly, "tempted" is the same as vexed and afflicted. Whence in the Greek the copula "and" is lacking, so that "tempted" coheres with "suffered," and explains and emphasizes that: for the Greeks have it thus, ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, that is, "in that indeed which He Himself suffered when He was being tempted," that is, afflicted and vexed: by this very thing therefore in which He suffered, Christ was tempted. Thus we say that we are tempted by hunger, cold, fever, that is, afflicted and tormented by these things. Temptation therefore here is called any affliction and pain, because by these one is tempted, that is, proved and tested, and one's virtue and patience is explored. In this sense therefore St. James says in chapter I, 2: "All joy do you count it, my brethren, when you shall fall into divers temptations, knowing that the trying of your faith worketh patience." Others not improbably distinguish temptation from suffering, because our translator appears to distinguish them by saying: "Suffered and tempted." And so they interpret this temptation as solicitation to evil, by which the devil tempts Christ and Christians, and impels them to sin: for Christ by His temptation merited for us aid and help in every temptation. Where note that Christ could be tempted by the devil only externally, proposing temptation; but not internally by concupiscence or any disordered movement of the imagination: for this could not exist in Christ. Again, this verse Oecumenius, Vatablus and Erasmus translate thus: "For from the fact that it happened to Him to be tempted, He is able also to help those who are tempted." For thus the Greek πέπονθεν, equally as the Latin "suffered," is sometimes taken for "happened," as when we say: "What happened to you that you laugh and exult thus?" that is, "What so joyful and fortunate thing happened to you that you exult thus?" But our version, and consequently the first sense already given, is fuller, more certain and more solid. He is able to help them also that are tempted. — The word "able" is the same as "apt and fit"; for thus the Apostle explains this power of Christ in chapter v, verse 2, when he says: "Who can have compassion (that is, be apt, fit and inclined to have compassion) on them that are ignorant and that err." This sense is required by the word "for," which gives the reason why in the preceding verse he said Christ is a merciful high priest, namely because He is "able," that is, apt and inclined and prone to have mercy on the tempted and to help them. Whence Theophylactus: "able," he says, that is, inclined, prompt and ready to help: for those who are inclined and disposed to mercy, these are especially apt and fit, and especially able and efficacious in helping. Secondly however St. Chrysostom takes "able" properly, and gives this sense well congruous and fitting. The Apostle had said that Christ is a merciful and faithful high priest: a third condition of a high priest was required, that he be able to help, lest anyone should think this lacking in Christ, and therefore omitted by him; hence the Apostle, as it were anticipating this objection, adds concerning this condition that there can be no doubt, as if to say: I have said that Christ has all the conditions of a true high priest, namely mercy and faithfulness; but as to the third, namely power, it is certain that it does not lack in Christ, because Christ by His temptation and suffering unjustly inflicted on Him as one innocent merited to have dominion over all temptations and sufferings alike, and over demons and men inflicting them, and consequently merited that He be able to help those who are tempted and suffer, and make them victors and conquerors. Hence again the blessed Saints in heaven, who suffered much in this life, are invoked by us, so that because they suffered, they may aid us who are suffering the same things before God. Thus from the holy virgins, who fought unto death for chastity, we seek help in temptation of lust. Thus from the holy Martyrs we ask that they obtain for us strength in temptations of faith and persecutions by heretics and infidels. Thus from St. Job, Eustathius and the like we ask patience in misfortunes and adversities. Nay, moreover, particularly in toothache we invoke St. Apollonia, whose teeth were knocked out for Christ. In plague we invoke St. Roch, whose remarkable charity in caring for those laboring under plague is celebrated throughout all Italy. In tempest at sea we invoke St. Nicholas, who while living miraculously calmed it. In chains we invoke St. Leonard, who while living freed many from chains. In the falling sickness we invoke St. Valentine; in infamy and ignominy St. Susanna: for she herself endured this for chastity and by her prayers drove it away. In other diseases and afflictions we invoke other Saints who suffered the same things. For this reward, congruous to their passion and patience, has been granted to them by God, that at their prayers God may wish to aid and succor those laboring under similar passion, and thus glorify and destine His Saints. Morally note here that those who overcome temptations in themselves are justly rewarded by God with this gift, that they are apt to aid others who are struck by the same temptation and overcome it in them. Thus those who have subdued in themselves the spirit of pride, gluttony, anger, will easily subdue the same in others. Thus those who have overcome scruples in themselves will easily heal the scrupulous. Indeed, this was the sense and opinion of the holy anchorites, that whoever overcame a demon tempting him would expel that same demon not only from the minds of others, but also from their bodies when obsessed and possessed by it. To pass over others, Abba Pithyrion, disciple of St. Anthony and heir to his spirit, and powerful and efficacious in expelling demons, taught his followers this very thing, when he speaks thus in Palladius in the Lausiac History, cap. LXXIV: "Whoever, O sons, wishes to expel demons, let him first bring his affections of mind into servitude: for whatever affection one overcomes, he also expels its demon; but you ought gradually to overcome affections, so that you may expel their demons. If therefore anyone overcomes gluttony, he expels its demon."
Machine translation from the Latin, not reviewed.
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Supra ostendit apostolus multipliciter eminentiam Christi ad Angelos, hic ex hoc concludit, quod magis obediendum est doctrinae Christi, scilicet novo testamento, quam veteri testamento. Et circa hoc tria facit. Primo enim ponit conclusionem intentam; secundo inducit rationem ad conclusionem intentam; tertio confirmat consequentiam rationis. Primum in principio; secundum, ibi si enim qui per Angelos; tertium, ibi non enim Angelis. Circa primum sciendum est, quod Ex. XXIII, 20, datis praeceptis legis iudicialibus et moralibus, subiungit: ecce ego mitto Angelum meum, etc., et sequitur: observa igitur et audi vocem eius, et cetera. Si igitur mandatum Angeli, per quem lex data est, servaretur, introitus disponeretur ad patriam. Unde et Matth. XIX, 17 dictum est: si vis ad vitam ingredi, serva mandata. Oportet ergo servare mandata illa legis, ergo oportet magis obedire mandatis eius, qui maior est Angelis, per quos lex data est. Et hoc est quod dicit propterea abundantius observare oportet ea, quae audivimus. Abd. I, 1: auditum audivimus a domino. Hab. III, 2: domine, audivi auditum tuum, et timui. Oportet ergo observare abundantius. Et dicit abundantius propter tria: primo propter dicentis auctoritatem, quia iste creator et filius Dei, et ille creatura et Dei minister. Act. V, 29: obedire oportet magis Deo quam hominibus, et etiam Angelis. Secundo propter dictorum utilitatem, quia sunt verba vitae aeternae, Io. VI, 69: domine, ad quem ibimus? Verba vitae habes, etc., illa bonorum temporalium. Is. I, 19: si volueritis et audieritis me, bona terrae comedetis, et cetera. Tertio propter observantiae suavitatem, quia haec sunt suavia I Io. V, 3: mandata eius gravia non sunt, et Matth. XI, 30: iugum meum suave est, etc. illa gravia, Act. XV, 10: hoc est onus quod neque nos, neque patres nostri portare potuerunt. Secundo ostendit idem ex periculo imminente, cum dicit ne forte pereffluamus, id est, aeternaliter damnemur. Ubi sciendum est, quod aliquis fluit per poenas corporales, II Reg. XIX, 14: quasi aquae dilabimur super terram: effluit per culpam, sed pereffluit corporaliter per damnationem aeternam, quia nec testa remanet. Is. XXX, 14: comminuetur sicut comminuitur lagena figuli contritione pervalida, nec invenietur de fragmentis eius testa. Consequenter inducit rationem ad hoc, quae continet unam conditionalem continentem comparationem novi et veteris testamenti. In antecedenti ponitur conditio veteris testamenti; in consequenti conditio novi testamenti. Circa vetus autem tria ponit, scilicet legis auctoritatem; secundo firmitatem veritatis, ibi qui factus est firmus; tertio necessitatem observandi, ibi et omnis praevaricatio. Primo ponit auctoritatem, quia non humana ratione data est lex, sed per Angelos. Gal. III, 19: ordinata per Angelos, et cetera. Act. VII, 38: hic Moyses qui fuit in Ecclesia in solitudine cum Angelo qui loquebatur ei in monte Sina, et cetera. Nec hoc est mirum, quia, ut probat Dionysius, revelationes divinarum illuminationum ad nos perveniunt mediantibus Angelis. Firmitatem vero veritatis ostendit, cum dicit qui factus est firmus, quia omne quod fuit praenuntiatum in lege veteri, totum impletum est. Matth. V, 18: iota unum aut unus apex non praeteribit a lege donec omnia fiant; et Prov. XII, 19: labium veritatis firmum erit in perpetuum; et Ps.: quae procedunt de labiis meis, non faciam irrita. Factus est ergo firmus, quia non fuit irritatus. Necessitatem ostendit qua puniuntur praevaricantes.
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Unde dicit et omnis praevaricatio et inobedientia, et cetera. Ubi ponit unum quod respondet duplici culpae, scilicet peccato omissionis et transgressionis. Primum respondet praeceptis affirmativis, aliud negativis. Primum notatur nomine inobedientiae. Sed numquid inobedientia est peccatum generale? Et videtur quod sic, per hoc quod dicitur hic. Ad quod dicendum est, quod peccatum dicitur esse speciale ex intentione specialis finis. Unde quando aliquis non servat praeceptum hac intentione, ut contemnat praeceptum, sic est speciale peccatum; sed quando ex aliqua causa, puta quando ex concupiscentia, tunc est conditio consequens peccatum, non tamen speciale peccatum. Aliud autem vocatur praevaricatio. Ps. CXVIII, 115: praevaricantes reputavi, et cetera. Item aliud ponit ex parte poenae, cum dicit accepit iustam mercedis retributionem. Retributio enim respicit quantitatem culpae, ut qui magis peccavit, magis puniatur. Merces vero respicit qualitatem, ut qui igne libidinis peccaverit, igne crucietur. Accipiet ergo mercedem bonam pro bonis, et malam pro malis. Et sic merces accipitur in bonum et in malum, inquantum importat iustitiam distribuendi. Iustam dicit propter aequalitatem poenae, ut scilicet secundum mensuram peccati sit plagarum modus. De poenis autem habetur Lev. XXVI et Deut. XXVIII. Glossa dicit: iustam, ne putetur perire iustitia propter misericordiam. Consequenter cum dicit quomodo nos effugiemus, etc., ponit consequens suae conditionalis, in quo describit conditionem novi testamenti, ubi tria facit. Primo enim ostendit necessitatem observandi; secundo originem novi testamenti; tertio firmitatem veritatis ipsius. Secundum, ibi quae cum initium accepisset. Tertium, ibi contestante Deo. Dicit ergo. Si sermo factus per Angelos punit praevaricatores et inobedientes, quomodo nos effugiemus, et cetera. In quo denotat periculum quod imminet non observantibus. Supra autem vetus testamentum vocavit salutem. Cuius ratio est, quia sermo ordinatur ad cognitionem tantum, hoc enim facit vetus testamentum, quia per ipsum est cognitio peccati. Rom. III, 20: per legem cognitio peccati. Item cognitio Dei. Ps. CXLVII, 9: non fecit taliter omni nationi. Et alibi LXXV, 1: notus in Iudaea Deus, et cetera. Non tamen conferebat gratiam, sed in novo testamento confertur gratia Io. I, 17: gratia et veritas per Iesum Christum facta est, quae ducit ad salutem aeternam. Io. VI, 69: domine, ad quem ibimus? Verba vitae aeternae habes. Ps. CXVIII, 140: ignitum eloquium tuum vehementer. Item, commendat ipsam ex quantitate. Et dicit tantam, id est valde magnam. Et certe valde magna est, si consideres a quibus periculis liberat: quia non solum liberat a periculis mortis corporalis, sed etiam spiritualis. Matth. I, 21: ipse enim salvum faciet populum suum a peccatis eorum. Item magna est, quia est universalis, id est, non unius populi tantum, nec ab uno periculo, sed est omnium hominum et ab hostibus omnibus. I Tim. IV, 10: qui est salvator omnium, maxime autem fidelium. Lc. I, 74: sine timore de manu inimicorum nostrorum liberati, et cetera. Item magna est, quia aeterna. Is. XLV, 17: salvatus est Israel in domino salute sempiterna. Et ideo non est negligenda, sed debemus esse solliciti ad obtinendum eam. Iud. XVIII, v. 9: vidimus terram valde opulentam et uberem. Et sequitur: nolite negligere, nolite cessare, et cetera. Et vere non debemus negligere, quia si negligentes fuerimus, puniemur, non tantum perdendo bonum, sed etiam incurremus malum, scilicet aeternae damnationis, quod effugere non poterimus. Ideo dicit quomodo nos effugiemus? Matth. III, 7: quis demonstrabit vobis fugere a ventura ira? Iob XI, v. 20: effugium peribit ab eis. Ps. CXXXVIII, v. 6: quo ibo a spiritu tuo, et quo a facie tua fugiam?
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Originem doctrinae novi testamenti ostendit, cum dicit quae cum initium accepisset, et cetera. Ubi ponit duplicem eius originem. Prima fuit non per Angelos, sed per ipsum Christum. Supra I, 2: locutus est nobis in filio. Io. I, 18: unigenitus qui est in sinu patris, ipse enarravit. Et ideo dicit quae cum accepisset initium enarrandi per dominum, quia habet duplex initium: unum simpliciter, et illud est ab aeterno, et hoc est per seipsum verbum. Eph. I, 4: elegit nos in ipso ante mundi constitutionem. Aliud est initium enarrationis, et istud fuit in tempore per verbum incarnatum. Secunda origo fuit per apostolos qui audierunt a Christo. Unde dicit ab eis qui audierunt, id est, per ipsorum praedicationem. I Io. I, 1: quod fuit ab initio, quod vidimus et audivimus, et cetera. Lc. I, 2: sicut narraverunt nobis, qui ab initio ipsi viderunt. Firmitatem deinde eius ponit, quae maior est quam firmitas veteris testamenti, quod ostendit ex testimonio Dei qui mentiri non potest. Unde dicit confirmata est, Deo contestante, et cetera. Sciendum est autem quod testimonium est per loquelam: loquela est signum sensibile. Deus autem duplici signo sensibili contestatus est, scilicet miraculis et donis spiritus sancti. Quantum ad primum dicit, quod confirmata est, contestante Deo signis, quoad minora miracula, ut sanatio claudi, vel febris. De primo Act. III, 6 et XIV, 7; de secundo autem Act. ult. Portentis, quantum ad maiora, sicut suscitatio mortui. Act. c. IX, 40: Thabita, surge, et cetera. Dicitur autem portentum, quasi porro vel procul tensum, quod scilicet aliquid in longinquum demonstrat. II Par. XXXII, 31: in legatione principum Babylonis, qui missi fuerant ad eum, ut interrogarent de portento, quod scilicet fuerat sol retrogressus, et cetera. Praecipuum vero portentum est, quod Deus factus est homo. Is. VIII, 18: ego et pueri mei, quos mihi dedit Deus in portentum, quod scilicet ego sum homo, et quod pueri mei hoc crederent. Mirum enim fuit quod cor humanum hoc potuit credere. Dicit variis virtutibus, ut signa et portenta referantur ad ea, quae excedunt virtutem naturae. Ut signum dicatur quod est praeter et supra naturam, non tamen contra; sed portentum est, quod est contra naturam, ut partus virginis, suscitatio mortui. Sed virtus referatur ad ea quae sunt secundum naturam quantum ad substantiam facti, sed non quantum ad modum fiendi, sicut sanatio febris, quod utique possunt medici, licet non statim. Vel virtutes referantur ad virtutes mentis, quas dominus suis praedicatoribus dedit, scilicet fides, spes, et charitas.
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Sed quantum ad secundum, scilicet quantum ad dona, dicit et spiritus sancti distributionibus. Sed contra, ut dicitur Sap. VII: spiritus sanctus unus est. Quomodo ergo distribuitur? Dicendum est quod non distribuitur secundum essentiam, sed inquantum dona eius distribuuntur. I Cor. XII, 4: divisiones gratiarum sunt, idem autem spiritus. Omnes autem gratiae attribuuntur spiritui sancto, quia dantur ex amore. Amor vero appropriatur spiritui sancto. Gregorius: certe spiritus sanctus amor est. Vel distributionibus, id est, per distributiones, quae fiunt a spiritu sancto, quia alii datur sermo sapientiae, alii sermo scientiae, alii operatio miraculorum, alii prophetia, et sic de aliis. Et hoc totum non pro meritis, nec ex necessitate naturae, sed per ipsius voluntatem. Io. III, 8: spiritus ubi vult spirat, etc., et I Cor. XII, 11: haec omnia operatur unus atque idem spiritus, et cetera. Mc. ult.: domino cooperante et sermonem confirmante sequentibus signis.
2:5
Supra fecit apostolus quamdam comparationem, ostendens esse maiorem necessitatem observandi praecepta Christi quam legis datae per Angelos, hic confirmat consequentiam, ubi duo facit. Primo enim confirmat dictam consequentiam, ostendens maiorem esse potestatem Christi quam Angelorum; secundo probat idem per auctoritatem, ibi testatus est autem quidam. Dicit ergo, quod maiora supplicia sustinebunt qui faciunt contra mandata Christi, quam qui faciunt contra mandata Angelorum, quia ipse Christus dominus est, et magis punitur qui peccat contra dominum, quam qui peccat contra servos. Et quod Christus sit dominus, ostendit, quia non subiecit Deus orbem terrae futurum subiectum Christo, Angelis. Et duo facit. Primo ostendit quia orbis non est subiectus Angelis; secundo ostendit de quo orbe intendit, ibi de quo loquimur. Orbis enim non est subiectus Angelis. Iob XXXIV, 13: quem constituit alium super terram, aut quem posuit super orbem quem fabricatus est? Sed contra Dan. X, 20 dicitur Angelus princeps regni Graecorum et Persarum. Et Deut. c. XXXII, 8: constituit fines populorum iuxta numerum filiorum Dei, secundum aliam litteram. Et dicendum est, quod non est eis subiectus vice dominii, sed vice cuiusdam ministerii. Tota enim creatura corporalis ministratur per Angelos. Ps. CII, 21: ministri eius qui facitis, et cetera. Supra I, 14, omnes administratorii dicuntur. Vel enim non subiecit orbem terrae Angelis, orbem dico futurum, scilicet mundum istum, qui dicitur futurus, quia in Scriptura quandoque dicitur futurum non respectu nostri, sed respectu eius cui comparatur, sicut idem apostolus dicit, Rom. V, 14, de Adam respectu Christi, qui est forma futuri; Christus enim non est futurus respectu sui, sed respectu Adae. Sic hic orbis futurus dicitur, non respectu nostri, sed respectu Christi, qui est ab aeterno, cum orbis sit in tempore. Et quia Manichaei dicunt orbem subiectum malo Deo, non autem bono, ideo subdit de quo loquimur, quia non de alio, sed de isto. Vel supra I, 11 s. dixerat ipsi peribunt, scilicet caeli, et mutabuntur, quod, sicut ibi dictum fuit, intelligitur quo ad statum, non quo ad substantiam, ita quod duplex est status mundi. Unus, qui nunc est praesens. II Pet. III, 7: caeli qui nunc sunt, etc., eodem verbo repositi, sunt reservati igni, et cetera. Et alius est futurus. In orbe autem isto qui nunc est, nec omnia sunt ei subiecta, ut supra dictum est, et hoc per executionem potentiae, licet subiecta sint per auctoritatem; sed tunc in illo statu futuro erit ei orbis subiectus. Et ideo subdit de quo loquimur. Consequenter probat per auctoritatem, cum dicit testatus est autem quidam. Ubi tria facit. Primo enim commendat auctoritatem testimonii inducendi; secundo inducit testimonii veritatem, ibi quid est homo quod memor es eius? Tertio explicat sensum testimonii, ibi in eo enim quod ei omnia. Circa testimonium vero ponit primo, quod verba veteris testamenti sunt quaedam testimonia Christi. Io. V, 39: scrutamini Scripturas, et cetera. Et paulo post: et illae sunt, quae testimonium perhibent de me. Et ideo dicit testatus est autem. Secundo, quia apud Iudaeos erant quaedam Scripturae minus notae, et quaedam magis notae, et ideo maioris dignitatis sunt Scripturae Psalmorum, quibus ipsi utebantur in omnibus sacrificiis suis.
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Et ideo dicit in quodam loco, noto scilicet et manifesto. Tertio ponit auctoritatem dicentis, scilicet David, qui scilicet fuit maximae auctoritatis. II Reg. XXIII, 1: dixit vir cui constitutum est de Christo Dei Iacob, egregius psaltes Israel. Deinde inducit testimonium, cum dicit quid est homo, et cetera. Ubi tria facit. Primo enim ponit mysterium incarnationis; secundo passionis, ibi minuisti eum paulo minus ab Angelis; tertio mysterium exaltationis, ibi gloria et honore. Circa primum duo tangit: primo causam incarnationis, secundo ipsam incarnationem, ibi aut filius hominis. Causa autem incarnationis est memoria Dei de homine, et ideo dicit quid est homo, ut legatur despective; quasi dicat: homo valde modicum quid est respectu Dei. Is. XL, 17: omnes gentes quasi non sint sic coram eo, et quasi nihilum et inane reputatae sunt ei. Si enim aliquis diligit aliquem, et dimittit eum diu in miseriis, nec subvenit, videtur eius oblivisci. Deus autem humanum genus dilexit, et quia ipsum fecit ad imaginem suam, et quia in medio Paradisi ipsum posuit. Sed post peccatum, quia non statim ei subvenit, videtur eius fuisse oblitus. Sed tunc videtur eius memor fuisse cum reparatorem misit. Ps.: memento nostri, domine, in beneplacito tuo, et cetera. Et ideo dicit quid est homo, etc., quasi dicat: si consideremus vilitatem hominis, mirum est, quod memor es eius, qui tam vilis et parvus est; vilis, inquam, et parvus in natura, maxime quantum ad vilem substantiam. Gen. II, 8: formavit Deus hominem de limo terrae. Is. LXIV, 8: et nunc, domine pater noster es tu, nos vero lutum, et cetera. Vilis in culpa. Unde Augustinus super Ioannem: nihil fiunt homines cum peccant. Abd.: ecce parvulum dedi te in gentibus, contemptibilis tu es valde, et cetera. Vilis et infirmus in poena. Iob XIV, 1: homo natus de muliere, brevi vivens tempore. Am. c. VII, 5: quis suscitabit Iacob? Scilicet prostratum, quia parvulus est. Secundo ponit ipsam incarnationem, cum dicit filius hominis. Ubi sciendum est, quod in Scriptura sacra Christus vocatur filius hominis, sicut patet Dan. VII, 13, et in Evangelio in multis locis; et huius ratio est, quia alii sunt filii hominum Ps.: filii hominum usquequo gravi corde? Sed Christus tantum filius est hominis, scilicet virginis beatae. Et ipse a Deo visitatur. Aliquando visitatio in Scriptura refertur ad beneficium, sicut dicitur Gen. XXI, 1: visitavit dominus Saram, et cetera. Quandoque autem ad poenam. Ps.: visitabo in virga iniquitates eorum. Hic autem refertur ad beneficium. Visitas, id est, excellentissimum beneficium ei confers, quia facis eum filium Dei, ex hoc scilicet quod humanitas assumpta est a verbo in unitatem suppositi. Vel hoc dicit propter plenitudinem Christi. Io. I, 14: plenum gratia et veritate, et cetera. Vel referendum est utrumque ad Christum, ut sit sensus: memor es eius in incarnatione, in qua humanitas assumpta est a Christo, sed visitas in resurrectione. Vel referendum est utrumque ad humanum genus. Quilibet autem filius hominis est homo, non autem quilibet homo est filius hominis, Adam enim non fuit filius hominis. Dicitur ergo homo qui gerit imaginem hominis terreni, Adae scilicet. Et iste homo dicitur peccator. Sed filius hominis dicitur, qui gerit imaginem hominis caelestis, scilicet Christi, qui dicitur filius hominis. I Cor. XV, 49: sicut portavimus imaginem terreni, portemus et imaginem caelestis. Homo ergo simpliciter dicitur peccator. Et quia iste longe est a Deo, quia longe a peccatoribus salus, dicitur Deus eius esse memor, sicut homo memoratur eius, quod longe est ab ipso. Sed cum de peccatore fit iustus, sic filius hominis visitatur per gratiam. Iob X, 12: visitatio tua custodivit spiritum meum.
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Consequenter ponit mysterium passionis, cum dicit minuisti eum paulo minus ab Angelis. Ubi sciendum est, quod ordine naturae, corruptibilia ac passibilia minora sunt incorruptibilibus et impassibilibus. Angeli autem secundum naturam sunt impassibiles et immortales. Unde quando Christus dignatus est passionem et mortem sustinere, minoratus est ab ipsis, non quod plenitudinem suam amiserit, vel in aliquo diminutus fuerit, sed parvitatem nostram sibi assumpsit. Et hoc significatum fuit Lc. XXII, 43, ubi dicitur, quod apparuit illi Angelus domini confortans eum, non quod indigeret ipso, sed ut ostenderet se minoratum ab ipsis per passionem. Dicit autem paulo minus propter duo. Primo quia omnis creatura corporea est modicum quid, per comparationem ad rationalem, quia corporea comprehenditur certis limitibus quantitatis, non autem rationalis, sed semper plus potest in magis intelligibile: Christus autem est minoratus ab Angelis, non quantum ad divinitatem, nec quantum ad animam, sed solo corpore. Et sic dixit, paulo minus, propter quantitatem. Secundo dicitur paulo minus quantum ad durationem, quia modicum duravit. Is. LIV, 7: in modico dereliqui te, et cetera. Nec mirum est quod in passibilitate corporis est minoratus ab Angelis, cum etiam in hoc sit minoratus ab homine, secundum illud Ps. XXI, 6: ego autem sum vermis et non homo, et hoc propter turpitudinem mortis, de qua Sap. II, 20: morte turpissima condemnemus eum. Si autem quod dictum est: quid est homo, etc., utrumque referatur ad hominem, sic homo dicitur minoratus ab Angelis tripliciter: primo quantum ad cognitionem, sed paulo minus, quia non quantum ad cognitionis genus, quia et homo et Angelus communicant in uno genere cognitionis, sed quantum ad modum, quia excellentiori modo cognoscunt Angeli quam homines. Secundo vero quo ad corpus, quia licet Angelus et anima sint unius naturae, scilicet intellectualis, anima tamen unitur corpori, sed etiam in hoc modicum, quia non tollitur dignitas animae per huiusmodi unionem, sed aliquo modo aggravatur et impeditur ab altiori contemplatione. Sap. IX, 15: corpus quod corrumpitur, aggravat animam. Tertio quantum ad dona, et hoc paulo minus, non quantum ad dona gratuita, Matth. XXII, 30: erunt sicut Angeli Dei in caelis, sed quantum ad naturalia. Deinde cum dicit gloria et honore, etc., ostendit mysterium exaltationis, ubi tria facit. Primo ostendit eius gloriam; secundo honorem, ibi et honore, etc.; tertio potestatem, ibi constituisti eum, et cetera. Apoc. V, 12 s.: dignus est agnus qui occisus est, accipere virtutem, et divinitatem, et sapientiam, et fortitudinem, et honorem, et gloriam, et benedictionem in omnem creaturam, et cetera. Dicit ergo primo coronasti eum gloria, id est, claritate. Gloria enim claritatem importat. Christus autem duplici gloria coronatus est, scilicet claritate corporis. Ad Phil. III, 21: qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Ista claritas sibi promittitur Io. XII, 28: et clarificavi animam, scilicet implendo splendoribus gratiae, et iterum clarificabo, scilicet corpus immortalitatis gloria. Alia claritas est in confessione omnium populorum. Phil. II, 11: et omnis lingua confiteatur. Ps. XX, 5: gloriam et magnum decorem impones super eum. Consequenter ostendit eius honorem, cum dicit et honore, et cetera. Differt autem honor a gloria, sicut effectus a causa. Est enim honor reverentia exhibita in testimonium excellentiae, unde est testificatio bonitatis eius. Honor ille est, ut omnis creatura revereatur ipsum sicut et patrem. Io. V, 23: ut omnes honorificent filium sicut et patrem. Et dicit coronasti, scilicet in signum victoriae, quia corona datur vincenti. I Cor. IX, v. 25: illi quidem ut corruptibilem coronam accipiant, et cetera. II Tim. II, 5: non coronabitur nisi qui legitime certaverit. Christus autem per certamen passionis meruit hanc gloriam et honorem. Phil. II, 8: factus est obediens usque ad mortem, et sequitur: propter quod et Deus exaltavit illum, et cetera. Ista autem prout conveniunt Christo inquantum Deus est, non sunt praemium, sed magis illi naturalia; sed inquantum homo est, sunt praemium victoriae passionis eius. Sed potestatem eius ostendit, primo quantum ad auctoritatem eius; secundo quantum ad effectum, ibi omnia subiecisti, et cetera. Quantum ad primum dicit constituisti, quod potest tripliciter intelligi. Uno modo quod constitutus est super omnia loca, et hoc in ascensione. Eph. IV, 10: ascendit super omnes caelos, ut adimpleret omnia. Secundo dignitate. Eph. I, 20 s.: constituens eum ad dexteram suam super omnem principatum et potestatem, et cetera. Tertio potestate, quia super omnem creaturam. Matth. ult.: data est mihi omnis potestas in caelo, et cetera. Sed Christus inquantum Deus non est constitutus, sed natus; sed constitutus est inquantum homo. Supra I, 2: quem constituit haeredem universorum, et cetera. Effectus potestatis est, quia omnia subiecisti sub pedibus eius. Utitur autem propheta praeterito pro futuro propter maiorem certitudinem. Iam enim factum est in aeterna Dei praedestinatione. Et dicit sub pedibus eius, id est, humanitate, vel cum omnimoda subiectione. Ps. CIX, v. 2: donec ponam inimicos tuos, et cetera. Vel sub pedibus eius, id est, sub humanitate eius; sicut enim per caput Christi intelligitur Deus, I Cor. XI, 3, ita etiam per pedes Christi intelligitur humanitas eius. Ps.: adorabimus in loco, ubi steterunt pedes eius. Si vero exponatur hoc sic, homo dicitur coronatus gloria quantum ad cognitionem intellectualem, qua praeeminet caeteris animalibus. I Cor. XI, 7: vir quidem gloria et imago Dei est, et cetera. Iob XXXV, 11: qui docet nos super iumenta terrae. Item honore, inquantum ipse solus super omnia animalia est dominus suorum actuum, et non subiicitur necessitati rerum mutabilium quantum ad animam, cum sit liberi arbitrii. Item potestate, quia constituisti eum super omnia opera, uno modo, ut per ly omnia intelligantur omnes creaturae quae sunt infra hominem. Gen. I, 26: praesit piscibus maris et volatilibus caeli, et cetera. Alio modo ut ly omnia supponat pro tota universitate creaturae, quia etiam caelestia corpora et Angeli deserviunt homini. Ps. XC, 11: Angelis suis Deus mandavit de te, ut custodiant te, et cetera. Consequenter cum dicit in eo enim, etc., exponit sensum testimonii. Ubi apostolus duo facit. Primo enim exponit quantum ad eius sublimitatem; secundo quantum ad minorationem, ibi eum autem qui modico. Circa primum duo facit, quia primo ostendit qualiter dictum prophetae sit intelligendum; secundo ostendit illud nondum esse impletum, ibi nunc autem. Cum ergo dicit in eo enim quod ei subiecit, ostendit qualiter sit intelligendum; quia enim Scriptura dicit omnia subiecta esse Christo, nihil dimisit non subiectum ei. Unde ly omnia non est distributio accommoda ad aliqua genera, sed absolute ad omnia, quia omnia generaliter ei et universaliter subiecta sunt. Verum est praeter eum qui subiecit sibi omnia, ut dicitur I Cor. XV, 28; sicut dicitur caelum tegit omnia. Verum alia a se. Sed tunc arguit sic Arrius: pater omnia subiecit filio, ergo filius minor est ipso patre. Respondeo. Dicendum est, quod verum est quod pater omnia subiecit filio secundum naturam humanam, in qua minor est patre, Io. XIV, 28: pater maior me est; sed secundum naturam divinam ipse Christus subiecit sibi omnia.
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Consequenter cum dicit nunc autem necdum videmus omnia subiecta ei, ostendit hoc nondum esse impletum, quia infideles peccatores et Daemones nondum sunt ei subiecti. Rom. X, 16: sed non omnes obediunt Evangelio. Ex. X, 3: usquequo non vis mihi subiici, et cetera. Et sic peccatores non sunt subiecti Christo, per rebellionem voluntatis, sed per potentiam omnes subiiciuntur ei modo quantum ad auctoritatem, sed in futuro omnes quantum ad executionem. Unde haec est expositio eius quod supra dixit orbem terrae futurum.
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Supra apostolus volens probare excellentiam Christi super Angelos, induxit auctoritatem prophetae, in qua aliquid erat quod pertinet ad Christi dignitatem, sicut illud omnia subiecisti, et cetera. Et ipse illud exposuit. Aliquid autem quod pertinet ad eius passionem, scilicet minuisti eum, et cetera. Istud autem videtur repugnare suo principali intento, quo scilicet intendit Christum praeferre Angelis. Et ideo hoc in parte ista diffuse exponit. Ubi duo facit, quia primo ostendit secundum quid sit ista minoratio intelligenda, quia scilicet secundum passionem; secundo agit de convenientia passionis, ibi decebat enim. Circa primum duo facit, quia primo ostendit illud quod est dictum; secundo describit ipsam passionem, ibi ut gratia Dei. Dicit ergo eum autem, et cetera. Continuetur sic: ita dictum est quid est homo, etc. gloria et honore, etc. omnia subiecisti, etc. minuisti eum, etc. et haec propheta de Christo praedixit, sed iam multa de istis videmus impleta. Pro certo ergo tenemus, quod quae restant sunt implenda, scilicet quod omnia subiicientur ei, et cetera. Gregorius: praeteritorum exhibitio, futurorum est certitudo. Et potest sic construi nos eum qui modico quam Angeli minoratus est, videmus esse Iesum: nec solum hoc, sed gloria et honore coronatum, propter passionem mortis, quae fuit causa illius exaltationis. Phil. II, 9: propter quod et Deus exaltavit illum, et cetera. Et dicit mortis, quia non qualemcumque passionem sustinuit, sed acerrimam et turpissimam. Sap. II, v. 20: morte turpissima condemnemus eum. Vel aliter nos videmus Iesum, et quasi quaereretur ab ipso quem diceret, ideo respondens dicit: scilicet eum qui per passionem mortis modico minoratus est quam Angeli, cum gloria et honore coronatum; quasi dicat: haec minoratio non est intelligenda in Christo nisi propter passionem mortis. Nec est mirum, quia quantum ad hoc non solum Angelis, sed etiam hominibus est minor. Is. c. LIII, 2 s.: desideravimus eum novissimum virorum, et cetera. Dicit autem Glossa, et est Augustini contra Maximinum, quod Christus non est minoratus ab Angelis propter conditionem naturae humanae, sed propter passionem. Natura enim mentis humanae, quam Christus sine peccato assumpsit, nihil est maius quam sola Trinitas. Minor ergo Angelis corpore, quia passio est secundum corpus. Quod videtur esse contra Dionysium qui dicit, quod Angeli naturali participatione luminis maiores sunt quam homines. Et dicendum est, quod de natura mentis humanae et angelicae dupliciter possumus loqui. Uno modo secundum naturalia sola, et sic natura Angelorum excellentior est et nobilior, quam natura mentis humanae, quia Angelus accipit cognitionem divinae veritatis in quadam excellentia et plenitudine intellectualis luminis, sed homo ex creaturis. Alio modo possumus accipere naturam utriusque sine peccato, in ordine ad beatitudinem obtinendam, et sic sunt aequales. Lc. XX: erunt sicut Angeli in caelo. Christus tamen quantum ad excellentiam gratiae, secundum mentem humanam maior est Angelis. Ista igitur minoratio non est secundum naturam divinitatis, nec absolute secundum naturam humanam, nisi inquantum passus est secundum illam. Possumus autem dicere quod Christus triplici gloria fuit coronatus, scilicet gloria sanctificationis, quam habuit in primo instanti suae conceptionis; item gloria divinae fruitionis, quia ab ipso instanti suae conceptionis fuit comprehensor; item gloria impassibilitatis, quam meruit post passionem. Deinde cum dicit ut gratia Dei, describit ipsam passionem, et describit eam tripliciter. Primo ex causa, cum dicit ut gratia Dei; secundo ex utilitate, cum dicit pro omnibus; tertio ex modo, cum dicit gustaret. Causa enim fuit sola gratia Dei. Unde continuatur sic: videmus Iesum qui minoratus est, ex hoc ut gratia Dei, et cetera. Ex ipsa enim factum est, quod filium suum unigenitum dedit. Io. III, 16: sic enim dilexit Deus mundum, ut filium suum unigenitum daret. Rom. V, 8: commendat autem Deus charitatem suam in nobis, quia cum adhuc peccatores, et cetera. Vel secundum quod dicit Glossa Augustini, ut gratia, id est, ipse Christus, qui est gratia Dei. Et sic gratia est nominativi casus. Dicitur autem Christus gratia, quia auctor est gratiae. Io. I, 17: gratia et veritas per Iesum Christum facta est. Vel quia est gratis datus. Is. IX, 6: filius datus est nobis. Ut sit sensus, quod ipse minoratus est, ut ipse qui gratia Dei, et cetera. Utraque positio est secundum Glossam. Pro omnibus, ecce utilitas. Pro omnibus autem dupliciter potest intelligi. Vel ut sit distributio accommoda, scilicet pro omnibus praedestinatis, pro istis etiam tantum habet efficaciam. Vel absolute pro omnibus quantum ad sufficientiam. Sufficiens enim quantum ad se omnibus est. I Tim. IV, v. 10: qui est salvator omnium, maxime autem fidelium. Chrysostomus: pro omnibus hominibus generaliter mortuus est, quia omnibus pretium sufficit. Et si omnes non credunt, ipse tamen quod suum est implevit. Gustaret, ecce modus. Gustat enim qui non multum comedit, nec bibit. Quia ergo Christus non perseveravit in morte, sed statim surrexit, ideo gustavit. Ps. CIX, 7: de torrente in via bibit, et cetera. Viator festinat. Item gustus est discretivus saporis, unde qui gustat magis discernit quam qui bibit. Ut ergo designet quod mortem et dolorem sensit, et sic mors non fuit phantastica, ut dicit Manichaeus et Apollinaris, ideo dicit gustavit. Thren. I, 12: o vos omnes qui transitis per viam, et cetera. Modus vero ponitur cum dicitur gustaret. Simile habetur Matth. XXVI, 39: pater, si possibile est, transeat a me calix iste; et hoc propter tres rationes. Primo propter mortis amaritudinem exprimendam, cuius experientia est per gustum. Thren. I, 12: o vos omnes qui transitis per viam. Is. XXIV, 9: amara erit potio bibentibus eam. Secundo quia sicut gustare vel non gustare est in potestate gustantis, sic et passio Christi fuit voluntaria. Io. X, 18: potestatem habeo ponendi animam meam. Tertio quia gustare est parum sumere, Christus autem parum perseveravit in morte, secundum illud Ps. XV, 10: non derelinques animam meam in Inferno, et cetera. Deinde cum dicit decebat enim eum, etc., ostendit convenientiam ex utilitate. Deus enim pater est qui fuit causa mortis. Ipse enim est per quem omnia, sicut per causam efficientem, et propter quem omnia, sicut per causam finalem. Propter ipsum enim sunt omnia, quia propter bonitatem suam communicandam. Et haec fuit causa movens ad producendum res, et ita finaliter sunt omnia propter Deum. Prov. XVI, 4: universa propter semetipsum operatus est dominus. Sunt etiam effective per ipsum. Ps. CXLV, 4: qui fecit caelum et terram, mare et omnia quae in eis sunt. Est ergo omnium principium et finis. Apoc. I, 8: ego sum alpha et omega, principium et finis. Rom. XI, 36: ex ipso, et per ipsum, et in ipso sunt omnia. Decebat ergo ipsum, quia actor est omnium, omnibus providere. Sap. VI, 8: aequaliter illi cura est de omnibus. Secundo conveniens fuit ex parte causae, quae, ut dictum est, fuit gratia Dei; gratia vero ordinatur ad gloriam. Rom. VI, 23: gratia Dei, vita aeterna, Deus autem ab aeterno praedestinavit quos debet adducere in gloriam. Et isti sunt omnes illi, qui sunt participes filiationis filii eius, quia si filii, et haeredes, Rom. VIII, 17.
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Et ideo dicit qui multos filios in gloriam adduxerat, quasi dicat: ipse habet unum filium perfectum naturaliter. Mc. XII, 6: adhuc ergo habens filium unum charissimum, et cetera. Qui est naturaliter splendor gloriae, supra I, 3. Alii autem sunt adoptivi, et ideo adducendi sunt in gloriam. Unde dicit qui adduxerat, id est, adducendos praeordinaverat. Et quid decebat eum? Hoc scilicet quod ipse est auctor salutis eorum, et cetera. Salus ista in duobus consistit, scilicet quod fiant filii, et quod inducantur in haereditatem. Quod autem sint filii, habent per filium naturalem. Quos praescivit et praedestinavit, conformes fieri imaginis filii sui, Rom. VIII, v. 29. Gloriam autem et haereditatem non consequuntur nisi per eum, cuius naturaliter est haereditas, qui est splendor gloriae. Quia ergo per filium consequimur ista duo, ideo ipse convenienter dicitur auctor salutis. Matth. c. I, 21: ipse salvum faciet populum suum a peccatis eorum. Infra XII, 2: aspicientes in auctorem fidei, et consummatorem Iesum. Decebat ergo quod pater auctorem salutis mitteret, scilicet filium, ut expositum est, qui multos filios adduxerat per ipsum in gloriam. Et sic patet convenientia ex parte causae. Per passionem consummari, id est, per fidem. Ipse enim inquantum est filius naturalis, est totaliter perfectus, sed quia in passione minoratus fuit, debuit per meritum passionis perfici. Ex ista ergo consummatione, patet convenientia modi, de quo dixerat quod gustavit. Tantum enim gustavit mortem, quia non accepit eam, nisi ut per meritum passioni consummaretur. Ipsa enim eius consummatio est eius glorificatio. Lc. ult.: oportet Christum pati, et ita intrare in gloriam suam. Gustavit etiam, quia, cum ipse adduxerit filios in gloriam, sicut medicus gustat medicinam ne infirmus abhorreat sed ut securius bibat, ita ipse gustavit mortem, ut quia sine morte ingrediente necessitate, non est salus, nullus mortem refugiat. Consequenter cum dicit qui enim sanctificat, probat quod dixerat. Ubi duo facit, quia primo probat propositum suum ex parte patris consummantis; secundo ex parte Christi consummati, ibi quia ergo pueri. Adhuc circa primum duo facit, quia primo proponit intentum; secundo probat per auctoritatem, ibi propter quam causam.
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Dicit ergo qui enim sanctificat, et qui sanctificantur, ex uno omnes. Sciendum est autem quod supra apostolus tria dixerat. Primo quod Christus est causa salutis, in quo ostendit nos dependere ab ipso, sicut a salvatore; secundo, ostendit quod pater est consummator ipsius Christi per meritum passionis, et in hoc Christus dependet a patre; tertio, quod pater nos adducit in gloriam, in quo etiam nos dependere a Deo ostendit; et secundum hoc apostolus hic tria facit. Primo enim ostendit quod dependemus a Christo. Sanctificatus enim dependet a sanctificato, Christus autem est sanctificans. Infra XIII, 12: Iesus ut sanctificaret per suum sanguinem, et cetera. Bene ergo dictum est, quod quia est actor et sanctificator, dependemus ab ipso, ipse vero a patre, a quo habet quod sanctificet, quod est secundum. Sed omnes, ipse scilicet qui sanctificat et nos qui sanctificamur, ex uno, scilicet ex patre, quod est tertium. Rom. VIII, 17: haeredes Dei, cohaeredes autem Christi. Consequenter ista tria probat per tres auctoritates. Et primo quod Christus tamquam mediator et actor salutis ea, quae Dei sunt, in nos refert. Unde dicit: propter quam causam, quia scilicet nos et ipse ex patre dependemus et sumus ex uno Deo patre, non confunditur eos vocare fratres, quia scilicet ex eodem patre. Mal. II, 10: numquid non pater unus omnium nostrum? Rom. VIII, 29: ut sit ipse primogenitus in multis fratribus. Ideo dicitur in Ps. XXI, 22: nuntiabo nomen tuum fratribus meis. Et Io. XX, 17: vade ad fratres meos. Sed nota quod dicit non confunditur, etc.; quia aliqui de vili plebe nati, si promoventur, confunduntur cognoscere consanguineos suos. Prov. XIX, 7: fratres hominis pauperis oderunt eum.
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Non sic autem Christus, sed dicit nuntiabo nomen tuum fratribus meis. Io. XVII, 5 s.: pater, manifestavi nomen tuum hominibus quos dedisti mihi. Io. I, 18: unigenitus qui est in sinu patris, et cetera. Istius Annuntiationis ostendit fructum, cum dicit in medio Ecclesiae laudabo te, quasi dicat: per hoc congregatur tibi magna Ecclesia, in cuius medio laudabo te. Et dicit in medio, quia sicut columna in medio domus ipsam sustentat, lucerna in medio domus illuminat, cor in medio corpus vivificat, ita Christus in medio Ecclesiae. Item in medio, quia non ad unum populum tantum, sicut Moyses, missus fuit, Ps. LXXV, 1: notus in Iudaea Deus, sed ad salutem totius mundi, Ps. LXXIII, 12: operatus es salutem in medio terrae, et ideo dicitur Lc. ult.: stetit Iesus in medio discipulorum. Sciendum est circa hoc, quod ante legem consuetudo erat, quod omnes primogeniti erant sacerdotes, et hoc pertinebat ad ius primogeniturae. Christus autem est frater sicut primogenitus, et ideo est sacerdos. Sacerdos autem populum sanctificans, medius est inter Deum et populum. Deut. V, 5: ego illo tempore sequester fui. Et ideo pertinet ad ipsum nunciare quae Dei sunt ad populum; secundo, quae populi sunt referre in Deum. Primum facit dicendo, et ideo dicit nuntiabo nomen tuum fratribus meis, id est, ducam eos in notitiam tui, et hoc est sanctificare eos. Io. XVII, 17: sanctifica eos in veritate, et cetera. Secundum faciendo, dum facit homines ex affectu in Deum prorumpere in laudem Dei, et ideo dicit in medio Ecclesiae.
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Deinde cum dicit et iterum, etc., ostendit quod ipse Christus dependet ex patre per hoc quod dicit ego ero fidens in eum. Hoc secundum Hieronymum habetur Is. VIII, 17, ubi nos habemus: expectabo dominum, qui abscondit faciem suam a domo Iacob, et cetera. Sed Is. XII, 2 expresse habetur: fiducialiter agam, et non timebo. Ego ero fidens in ipso pro gloria capitis et membrorum, quod supra dixit consummationem. Ps. XXX, 1: in te, domine, speravi. Ostendit autem quam spem habet, quia non quamcumque, sed firmam, quae dicitur fiducia. Spes enim et si non sit de impossibili, tamen habet timorem coniunctum quandoque, et tunc proprie dicitur spes. Spes quandoque est firma et sine timore, et tunc proprie dicitur fiducia. Et istam habuit Christus. Dicit ergo fidens ero in eum, id est, habebo fiduciam in adiutorio eius, scilicet patris, pro gloria corporis quod resuscitabit, et membrorum et animae. Ps. XXXI, v. 1: in te, domine, speravi, et cetera. Ier. XVII: beatus vir qui confidit in domino. Sed contra, sancti dicunt, quod in Christo nec fides, nec spes est, sed sola charitas. Respondeo. Dicendum, quod aliud est spes, aliud fiducia; nam spes est expectatio futurae beatitudinis, et haec non fuit in Christo, quia ab instanti suae conceptionis beatus fuit; fiducia autem est expectatio cuiuscumque auxilii; et secundum hoc fuit in Christo fiducia, inquantum secundum humanam naturam, expectabat a patre auxilium in passione. Unde cum ibi invenitur quod Christus dicatur habere spem, non est intelligendum ratione principalis obiecti, quod est beatitudo, sed ratione gloriae resurrectionis, et gloriae corpori collatae. Deinde cum dicit et iterum, etc., ostendit tertium, scilicet quod refert nos in Deum, dicens ecce ego. Et habetur Is. VIII, v. 18. Quasi dicat: relatus sum in Deum, ego, inquam, qui sum fidens. Et similiter pueri mei, quos in Deum reduco, scilicet discipuli mei. Io. ult.: pueri, numquid pulmentarium habetis? Quos dedit mihi Deus. Io. XVII, 6: tui erant, et mihi eos dedisti. Isti dicuntur pueri propter puritatem. I Reg. XXI, 4: si mundi sunt pueri et maxime a mulieribus; et paulo post, ibidem, 5, sequitur: fuerunt vasa puerorum sancta. Item propter simplicitatem. I Cor. XIV, 20: nolite pueri effici sensibus, sed malitia parvuli estote. Item propter humilitatem. Matth. XVIII, 3: nisi conversi fueritis, et efficiamini sicut parvuli, et cetera. Item propter facilitatem ad bonum: sinite parvulos venire ad me. Et ostendit quod non solum ipse est a Deo, sed etiam pueri; unde subdit quos dedit mihi dominus, et sic verum fit quod dixit: qui sanctificat et qui sanctificantur ex uno omnes, quia Io. VI, 44: nemo potest venire ad me, nisi pater qui misit me traxerit eum.
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Supra ostendit apostolus convenientiam mortis Christi ex parte patris mortem imponentis, hic ostendit idem ex parte ipsius Christi mortem patientis. De Christo vero dixit quod erat auctor salutis fidelium, ideo hic intendere quomodo per passionem effectus est auctor salutis eorum. Et circa hoc tria facit. Primo enim ostendit conditionem naturae, per quam mori potuit et pati; secundo ostendit utilitatem quam per mortem attulit, ibi ut per mortem; tertio probat quod proposuerat, ibi nusquam enim Angelos. Dicit ergo primo: ita dixi quod ipse et pueri sunt ex uno omnes et quod vocavit eos fratres, ergo conveniens fuit quod esset eis similis, non tantum quia impartitur eis participationem naturae divinae, quod est ex dono gratiae, sed etiam quia ipse naturam eorum assumpsit. Unde dicit quia ergo pueri communicaverunt carni et sanguini, et ipse similiter participavit eisdem. Ubi notandum est, quod nomine carnis et sanguinis, aliquando ipsa natura carnis et sanguinis intelligitur, Gen. II, 23: hoc nunc os ex ossibus meis, et caro de carne mea, ut sic per carnem intelligas corpus, secundum illud Iob X, 11: pelle et carnibus vestisti me; per sanguinem vero intelligas animam, non quod anima sit ipse sanguis, sed quia non conservatur in corpore sine sanguine. Aliquando vero per carnem et sanguinem intelliguntur vitia carnis et sanguinis. Matth. XVI, 17: caro et sanguis non revelavit tibi. Aliquando vero ipsa corruptibilitas carnis et sanguinis. I Cor. XV, 50: caro et sanguis regnum Dei non possidebunt, neque corruptio incorruptionem. Sed hic non intelligitur de vitiis: Christus enim assumpsit naturam sine peccato, sed cum passibilitate, quia assumpsit carnem similem peccatrici. Rom. VIII, v. 3: in similitudinem carnis peccati. Ipse ergo communicavit vel pueris, vel etiam carni et sanguini, et totum similiter, quia scilicet non carni phantastice, ut dixit Manichaeus, nec accidentaliter, ut dixit Nestorius, sed verae carni et sanguini, sicut et pueri, et in unitate personae. Quod autem hic dicitur quod Christus communicavit carni et sanguini, non est intelligendum secundum quod dicunt vitia carnis et sanguinis, quia non assumpsit culpam, nec commisit; sed secundum quod dicunt ipsam substantiam carnis animatae, quia carnem et animam assumpsit. Item est intelligendum de passibilitate carnis, quia assumpsit naturam nostram passibilem. Ut sit sensus quia pueri, idest fideles, habuerunt naturam passibilem, et ipse, scilicet Christus, participavit eisdem, vel pueri, scilicet in natura carnis et sanguinis, vel eisdem, id est, carni et sanguini, non quidem phantastice, ut delirat Manichaeus, nec accidentaliter, ut fingit Nestorius, sed similiter, scilicet nobis, id est, eo modo quo nos participamus, id est, secundum rei veritatem, scilicet personaliter et substantialiter. Nos enim participamus eis in persona, et Christus etiam similiter assumpsit ea in unitatem personae. Io. I, 14: verbum caro factum est. Potest etiam per carnem et sanguinem intelligi caro et sanguis Christi, secundum illud Io. VI, 55: qui manducat meam carnem et bibit meum sanguinem: quibus pueri, scilicet apostoli, communicaverunt in coena, et Christus similiter participavit eisdem, scilicet carni et sanguini, quia ipse similiter sumpsit, ut Chrysostomus expresse dicit super Matth. XXVI: ipse (inquit) Christus bibit sanguinem suum. Unde Lc. XXII, 15: desiderio desideravi, et cetera. Consequenter ostendit utilitatem quam per mortem attulit, cum dicit ut per mortem destrueret, et cetera. Et circa hoc facit duo. Primo enim ostendit utilitatem istam ex parte Diaboli, qui tenebat; secundo ex parte nostra, qui tenebamur, ibi ut liberaret eos. Dicit ergo: ideo participavit carni et sanguini, id est, assumpsit naturam in qua posset pati et mori, quod non poterat in divina, ut per mortem destrueret eum qui habebat mortis imperium, id est Diabolum. Sed quomodo habet Diabolus mortis dominium? Hoc enim est solius Dei. I Reg. II, 6: dominus vivificat, et mortificat, et Deut. c. XXXII, 39: ego occidam, et ego vivere faciam. Respondeo. Dicendum est quod aliter habet dominium mortis iudex, quia scilicet quasi mortem infligens, cum per mortem punit; aliter latro, quasi scilicet mortem sibi ex demerito acquirens. Primo modo Deus habet mortis imperium. Gen. II, 17: quacumque die comederis ex eo, morte morieris. Secundo modo Diabolus, qui suadendo homini peccatum, morti ipsum addixit. Sap. II, 24: invidia Diaboli mors intravit in orbem terrarum. Dicit autem destrueret, non quantum ad substantiam quam habet incorruptibilem, non quantum ad malitiam, ut aliquando Diabolus bonus fiat (ut dicit Origenes), sed quantum ad potestatis dominium. Io. XII, 31: nunc iudicium est mundi, nunc princeps mundi huius eiicietur foras. Col. II, 15: expolians principatus et potestates traduxit confidenter, palam triumphans illos in semetipso. Et hoc factum est per mortem Christi triplici ratione. Una est ex parte Christi. Iustitiae enim est vera ratio, ut victor victum sibi subiiciat. II Pet. II, 19: a quo enim quis superatus est, huius et servus est. Christus enim vicit Diabolum. Apoc. V, 5: vicit leo de tribu Iuda. Et ideo iustum est Diabolum sibi esse subiectum. Lc. XI, 21: cum fortis armatus custodit atrium suum, et cetera. Alia ratio est ex parte Diaboli. Iustitia enim exigit, quod qui male utitur potestate sibi concessa, amittat eam. Diabolo autem data est permissive in peccatores quos seduxit, sed non in bonos. Quia ergo hanc extendere praesumpsit etiam in ipso Christo, qui peccatum non fecit Io. XIV, 30: venit princeps mundi huius, et in me non habet quicquam ideo meruit illam perdere. Tertia ratio est ex parte nostri, quia iustum est, quod victus sit servus victoris, ut dictum est. Homo autem per peccatum servus erat Diaboli Io. VIII, 34 s.: qui facit peccatum servus est peccati et ita subiectus Diabolo, et obnoxius peccato. Christus autem solvit pretium pro peccato nostro. Ps.: quae non rapui, tunc exsolvebam. Sublata ergo causa servitutis, scilicet peccato, per Christum est homo liberatus. Sciendum est autem, quod nulla alia satisfactio fuit conveniens. Homo enim erat debitor, unus autem bene potest satisfacere pro alio ex charitate. Nullus autem pro tota humana natura, quia non habet potestatem super illam. Nec etiam ipsum humanum genus sufficienter poterat satisfacere, quia totum erat peccato obnoxium. Nec etiam Angelus, quia ista satisfactio est ad gloriam, quae excedit facultatem naturae Angeli. Oportuit ergo esse hominem qui deberet satisfacere, et Deum, qui solus habet potestatem super totum humanum genus, qui posset pro toto humano genere satisfacere. Per mortem ergo Dei et hominis destruxit eum qui habet mortis imperium. Consequenter cum dicit ut liberaret eos, etc., ponitur alia utilitas ex parte nostra. Circa quod sciendum est, quod homo intantum est servus peccati, inquantum inducitur ad peccandum. Inter omnia vero duo sunt, quae inducunt ad peccandum efficacissime, scilicet praesentium bonorum amor male inflammans, praesentium etiam poenarum timor male humilians. De his Ps. LXXIX, 17: incensa igni, quantum ad primum, et suffossa, quantum ad secundum. Haec autem duo in idem reducuntur, quia quanto quis amat bonum aliquod, tanto timet malum sibi contrarium. Ista sunt quibus homo ligatur et detinetur in peccato, magis tamen per timorem movetur, quam per amorem. Unde videmus, quod saevae bestiae poenarum timore retrahuntur a maximis voluptatibus, et sic timor maxime ligat homines. Inter omnes autem, timor mortis est maximus. Est enim finis terribilium. Unde si homo timorem istum superat, superat omnes; et hoc superato, superatur omnis amor mundi inordinatus. Et ideo Christus per mortem suam fregit hoc ligamen, quia abstulit timorem mortis, et per consequens amorem vitae praesentis. Quando enim considerat homo, quod filius Dei, dominus mortis, mori voluit, non timet mori. Et inde est quod ante mortem Christi dicebat ille in Eccli. XLI, 1: o mors, quam amara est memoria tua. Sed post mortem Christi clamat apostolus, Phil. I, 23: desiderium habens dissolvi et esse cum Christo. Unde Matth. X, 28: nolite timere eos qui occidunt corpus, et cetera.
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Dicit ergo ut liberaret eos, qui timore mortis obnoxii erant servituti, scilicet peccati, per totam vitam, quam nimis appetebant. Vel aliter: homo enim duplici servituti erat obnoxius, scilicet legis et peccati. Unde Act. XV, 10 lex dicitur iugum, quod nec nos, nec patres nostri portare potuimus. Manus enim Moysi erant graves, Ex. c. XVII, 12; Gal. IV, 5: ut eos qui sub lege erant redimeret. Erant enim obnoxii servituti peccati. Ab ista duplici servitute Christus nos liberavit. Differentia autem inter novum et vetus testamentum est timor, et amor. In novo est amor. Io. XIV, 15: si diligitis me, mandata mea servate. Vetus autem fuit lex timoris. Rom. VIII, 15: non enim accepistis spiritum servitutis iterum in timore. Et ideo dicit ut liberaret eos qui timore mortis corporalis, quam infligebat lex, per totam vitam obnoxii erant servituti legis. Sed quaeritur cur statim non liberavit a morte, sed a timore mortis? Respondeo. Dicendum est, quod statim liberavit nos a morte quantum ad causam, sed ab ipsa morte nondum, quamvis liberaverit a timore mortis. Cuius ratio est, quia si liberasset a morte corporali, homines servirent Christo tantum propter bonum corporale, et sic periret meritum fidei et spei; similiter etiam ipsae poenae sunt nobis meritoriae ad vitam aeternam. Act. XIV, 21: per multas tribulationes, et cetera. Et notandum, quod liberavit nos a timore mortis, primo ostendendo futuram immortalitatem, et ex hoc homo parvipendit mortem temporalem. I Cor. XV, 20: Christus resurgens primitiae dormientium, et cetera. Secundo praegustando voluntarie mortem, ex quo promptiores efficimur ad subeundum mortem pro Christo. I Pet. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, et cetera. Tertio aperiendo aditum ad gloriam, qui ante mortem suam non patebat, et ex hoc non solum non timemus mortem, sed desideramus eam. Phil. I, 23: desiderium habens dissolvi et esse cum Christo, et cetera.
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Consequenter cum dicit nusquam enim Angelos apprehendit, probat apostolus utilitatem, quam mors Christi attulit. Et circa hoc tria facit. Primo enim ostendit, quod Christus per mortem nos liberavit, quod probat ex conditione naturae passibilis quam assumpsit; secundo concludit similitudinem, ibi unde debuit; tertio ostendit similitudinis utilitatem, ibi ut misericors fieret. Dicit ergo: ita dixi quod Christus per mortem suam liberavit nos a peccatis et morte. Nec est dubium, quod quantum ad conditionem naturae Angelus maior est homine, sed quia Angelus non fuit obnoxius servituti, nec dignus morte, ideo non assumpsit Angelum. Quod si assumpsisset Angelum, hoc utique fuisset propter dignitatem naturae; sed nusquam legimus quod assumpsit eum, sed tantum semen Abrahae, id est, humanam naturam, non tamen idealem, sed in individuo et atomo, et ex semine Abrahae. Matth. I, 1: filii Abraham, et cetera. Et hoc addit, ut Iudaei qui gloriantur se esse de genere Abrahae, magis venerentur Christum. Signanter vero dicit apprehendit, quia illud proprie dicitur apprehendi quod fugit. Non solum autem ipsa natura humana fugiebat a Deo, sed etiam ipsi filii Abrahae. Zac. VII, v. 11: averterunt scapulam, et cetera. Ista autem apprehensio naturae humanae in unitatem personae filii Dei, naturam nostram supra modum exaltat; unde dicit Chrysostomus: magnum revera et mirabile et stupore plenum est, carnem nostram sursum sedere, et adorari ab Angelis et Archangelis. Hoc ego saepius in mente versans excessum patior, magna de genere humano imaginans. Sed videtur quod magis debuerit naturam angelicam apprehendere quam humanam naturam: similitudo enim est ratio faciens ad congruitatem incarnationis divinae personae. In natura autem angelica invenitur expressior similitudo Dei quam in humana, quia ipsa est signaculum similitudinis, Ez. c. XXVIII, 12. Magis ergo videtur quod debuerit apprehendere Angelum, quam semen Abrahae. Praeterea: in natura angelica invenitur peccatum sicut in humana. Iob IV, 18: in Angelis suis reperit pravitatem. Si ergo apprehendit naturam humanam ut liberaret eam a peccato, videtur quod multo magis apprehendere debuerit angelicam. Respondeo. Dicendum, quod assumptibilis dicitur aliqua natura a filio Dei secundum congruentiam ad unitatem personae. Ista autem congruentia attenditur quantum ad duo, scilicet quantum ad dignitatem, ut illa natura sit assumptibilis, quae nata est attingere ipsum verbum per suam operationem, amando et cognoscendo ipsum, et quantum ad necessitatem, ut scilicet subiaceat peccato remediabili. Primum et secundum sunt in humana natura, quae apta nata est Deum amare et cognoscere, et peccatum ipsius remediabile fuit, et ideo est assumptibilis. Naturae autem angelicae licet adsit primum, deest tamen secundum; nam peccatum est irremediabile, non quidem ex gravitate culpae, sed ex conditione naturae seu status. Quod est hominibus mors, est Angelis casus, ut dicit Damascenus. Manifestum autem quod omnia peccata hominis, sive sint parva, sive sint magna, ante mortem sunt remissibilia, post mortem vero sunt irremissibilia et perpetuo manent, et ideo natura angelica inassumptibilis est. Et per hoc patet solutio ad obiecta, quia licet in natura angelica sit congruentia dignitatis, deest tamen congruentia necessitatis.
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Deinde cum dicit unde debuit per omnia fratribus assimilari, ex praedictis concludit similitudinem, quasi dicat: quia ergo non apprehendit Angelos, sed semen Abrahae, ideo debuit per omnia assimilari fratribus. Per omnia inquam, in quibus sunt fratres, non in culpa, sed in poena, et ideo debet habere passibilem naturam. Unde infra IV, 15: tentatum autem per omnia pro similitudine absque peccato, quantum scilicet ad poenam, non tentationem culpae. Item sunt fratres quantum ad gratiam. I Io. III, 1: videte qualem charitatem dedit nobis Deus pater, ut filii Dei nominemur et simus. Rom. VIII, 29: quos praescivit et praedestinavit conformes fieri, et cetera. Consequenter ponit utilitatem istius similitudinis, dum dicit ut misericors fieret, ubi duo facit, quia primo ponit eam; secundo exponit ipsam, ibi in eo enim, et cetera. Nam Christus secundum quod mediator est, duplex habet officium. Unum quo praeponitur toti humano generi sicut iudex. Io. V, 27: potestatem dedit ei iudicium facere, et cetera. Aliud per comparationem ad Deum, apud quem pro nobis quasi advocatus interpellat, quia assistit vultui eius pro nobis, infra VII, 25 et I Io. II, 1: advocatum habemus apud patrem Iesum Christum, et cetera. In iudice autem maxime desideratur misericordia, et praecipue a reis; in advocato desideratur fidelitas. In Christo autem insinuat apostolus illa duo esse per passionem eius. Humanum enim genus in Christo, inquantum est iudex, desiderabat misericordiam; inquantum advocatus, fidelitatem. Et ista duo exhibuit Christus per passionem. Unde quantum ad primum dicit quod per passionem assimilatus est fratribus, ut misericors fieret. Sed numquid non fuit misericors ab aeterno? Videtur quod sic, quia miserationes eius super omnia opera eius, Ps. CXLIV, v. 9. Item, ab initio habuit misericordiam. Iob XXXI, 18: ab infantia crevit mecum miseratio. Respondeo. Dicendum est, quod miseratio dicitur quasi miserum cor super aliena miseria, et hoc est dupliciter. Uno modo per solam apprehensionem, et sic Deus sine passione nostram miseriam apprehendit. Ipse enim cognovit figmentum nostrum, ut dicitur in Ps. CII, 14. Alio modo per experientiam, et sic Christus potissime in passione expertus est miseriam nostram. Et sic dicitur, ut qui erat misericors per apprehensionem nostrae miseriae, fieret misericors per experientiam. Is. LVIII, 9: clamabo et dicam: ecce adsum, quia misericors sum dominus Deus tuus. Et inde est, quod misericordiam fecit, ut patet de muliere deprehensa in adulterio. Misericordiam docuit, Matth. V, 7: estote misericordes, et cetera. Misericordiam mandavit, Matth. c. XII, 7: discite quid est, misericordiam volo, et non sacrificium, et cetera. Item ipse est fidelis advocatus. Et ideo dicitur fidelis pontifex. Infra IX, v. 11: Christus assistens pontifex futurorum bonorum. Et requiritur quod sit fidelis. I Cor. c. XIV, 2: hic iam quaeritur inter dispensatores ut fidelis quis inveniatur. Et hoc totum, ut repropitiaret delicta populi, scilicet pro quo mortem sustinere voluit. Ipsa enim passio allegatio est, et fidelium interpellatio. Deinde cum dicit in eo enim, etc., exponit istam utilitatem et continuatur sic, quasi dicat: non loquor de Christo inquantum Deus, sed inquantum est homo. Et ideo in eo, idest, in illa natura quam assumpsit, ut experiretur in se nostram causam esse suam.
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Unde dicit et tentatus et passus est; ideo potens est et eis qui tentantur auxiliari. Vel aliter: ideo factus est misericors et fidelis, quia in eo quod passus et tentatus est, habet quamdam convenientiam ad hoc quod misereatur. Et dicit tentatus, non a carne, sed ab hoste. Matth. IV, 1: ductus est Iesus in desertum a spiritu, ut tentaretur a Diabolo. In ipso enim non fuit aliqua rebellio partis inferioris ad superiorem, sed passus est in carne pro nobis. I Pet. II, 21: Christus passus est pro nobis, et cetera. Et IV, 1: Christo ergo in carne passo, et vos eadem cogitatione armamini.
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1. Propter quod abundantius opor-^ tet observare nos ea, quae audivimus. Applicat ea, quae superiori capite dixit, ad exhortationem. Quod nos habemus observare, Graece est Tipoosxeiv, id est, attendere, quomodo passim alibi transtulit idem noster interpres. Itaque alii vertunt hoc modo: Propterea oportet nos vehementius attendere iis, quae audi" vimus. Comparativus accipi potest absolute, sic ut intendat positivum: abundantius, id est admodum abundanter, valde vehementer. Potest etiam accipi comparative, hoc modo: abundantius, quam hactenus. Coeperant enim Hebraeorum animi tepescere a primo fervore fidei. Denique potest intelligi comparationem fieri cum lege per angelos data, cujus statim mentionem faciet, ut sensus sit: Quando Christus est angelis major, tanto studiosius Christi legem atque doctrinam semel susceptam retinere debetis, eique firmiter adhaerere, quam olim legi per angelos acceptae adhaesistis.
Ne forte pereffluamus. Graece: Ne quando praeterfluamus; tametsi etiam verti potest: perfluamus aut diffluamus. Augustinus defluamus legit de Trinit. lib. 3. cap. 11. Est autem metaphora, quam alii sumptam putant a vaso perfluente, alii ab aqua effluente. Priori modo, sensus est: Ne audita nobis excidant e memoria, ne simus instar dolii pertusi aut rimosi, quod liquorem infusum non retinet. Hunc sensum optare videtur antithesis, quae est inter vocabula attendere et effluere. Posteriori modo: Ne quando pereamus absque spe reparationis: instar aquae, quam, ubi semel effluxerit, impossibile est colligere. Qua ratione dictum est 2 Reg. 14. Omnes morimur, et quasi aquae dilabimur in terram, quae non revertuntur, Hic sensus Graecorum est interpretum, idemque sane probabilior. Est enim in hac parte significatio poenae, quam merito timeant, qui doctrinae Christi negligenter attendunt, quae et declaratur parte sequenti: tum quia sensus hic sine dubio significantior est priori. Tacite enim innuit mysterium excaecationis ac desertiunis Judaeorum infidelium, de quo agitur Rom. 11. Quasi dicat Apostolus: Ne et vos propter ingratitudinem involvat communis abjectio gentis vestrae. Nec est praetereundum, quod Theophylactus post Chrysostomum annotat, Apostolum allusisse ad locum Prov. 3. juxta versionem LXX.: Fili ne effluas aut ne praeterfluas. Pro quo nos ex Hebraeo legimas: Fili mi, ne effluant haec ah oculis tuis. Est enim in Graeco idem verbum 7:apappu:^g. Etenim familiare est Apostolo per totam banc Epifltolam ex interpretatione LXX. Scripturas deprcmere. Porro quod in prima persona loquitur, velut unus eorum, ad quos scribit, ideo facit, quod ad homines scribat suae gentis, quibus in exhortatione sese conjungit modestiae causa. Sed et ea res satis ostendit, auctorem hujus Epistolae non esse Clementem Romanum, ut quidam suspicati sunt.
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2. Si enim qui per angelos dictus est sermo, factus est firmus. Aui fuit fir- 7nus, ut alii vertunt. Nam Graecum Iysvsto reddi potest utroque modo. Sermonem per angelos dictum nonnuUi intelligunt omnia Dei praecepta, responsa, alloquia per angelos in veteri testamento ad homines dispensata. Verum si respiciamus ad scopum Apostoli, et alia Scripturae loca cum isto conferAmus, non erit, cur dubitemus, Apostolum hic loqui de sermone legis datae in monte Sina, quae Bubinde per verba legis et verba foederis in Deuteronomio significatur. Comparat enim Apostolus legem illam cura lege Christi, et ex utriusque differentia argumentum instituit. Idem ad Gal. 3. de lege Mosaica disserens, testatur, eam ordinatam faisse per angelos in manu mediatoris. Similiter B. Stephanus Act. 7. Judaeos increpans: Qui accepistis, inquit, legem in dispositione angelorum, et non custodistis. Ipse etiam Moses Deut. 33. legislationem his, inter alia, verbis describit: Dominus de Si?iai venit, et cum eo sanctorum millia. In dextera ejus ignea lex. Eos autem sanctoshX.X.. interpretati sunt angelos. Rursus hoc loco de sermone legis agere Paulum, satis arguit pars sequens, qua dicit omnem praevaricationem et inobedientiam accepisse justam mercedis retributionem. Hoc enim ipse cap. 10. de lege Mosaica exponit, dicens: Irritam quis faciens legem Mosi etc. Porro sciendum est, ita legem multorum angelorum ministerio latam fuisse, ut tamen unus in eo ministerio primarius ac princeps fuerit. Quod significavit Stephanus in eadem sua oratione Act. 7., quando dixit, numero singulari, Angelum Mosi locutum esse in monte Sina. Quem quidem faisse Michaelem archangehim, populi Israelitici ductorem atque custodem, jam ad finem capitis praeced. attigimus. Erat autem is in legislatione minister primarius, quia repraesentabat ipsius Dei personam, dicens: Ego sum Dominus Deus tuus etc, sicut et in rubo, dicens: Fgo sum Deus Abraham etc. Nam caeteri angeli vel assistebant tantum legislationi, vel, ut bene sentit Chrysostomus, excitabant tonitrua, fulgura, clangorem tubae, fumum et ignem, ad terrorem populi legem audientis; quae describuntur Exod. 19. et 20. Hic igitur sermo per angelos est dictus, id est enuntiatus, prolatus, promulgatus. Nam Graece idem est vocabulum, quod interpres paulo po3t reddidit: enarrari, sed eodem hoc sensu. Idem hic sermo legis, angelorum ministerio datae, factus est firmus, Deo legem confirmante signis illis terribilibus, quae in ea ferenda edidit. Itera firmus fuit, id est pondus ac firmitatem obtinuit, quia nullus eam legem impune contempsit. Unde sequitar:
Et omnis prasvaricatio et inobedientia accepit justam mercedis retributionem. Inter praevaricationem et inobedientiam quidam distinguunt; at non est necesse. Videtur enim Apostolus haec pro eodem accipere. Nisi fovte ({ms praevaricationem in gravioribus intelligat, inobedientiam in minoribus, ut sensus sit, legis illius transgressores majores atque minores severe punitos fuisse, sive poenis extraordinarie inflictis a Deo, qv.arum exempla aliquot 1 Cor. 10. commemorantur ex historia Exodi et Numerorum, sive poenis ab ipsa lege constitutis. Huc enim spectare Apostolum, argumento est locus similis infra cap. 10., ubi dicit, eum, qui legem Mosi fecerit irritam, sine ulla miseratione duobus vel tribus testibus mori. Justam ergo retributionem vocat lege decretam; qua scilicet rigori legis satisfiat. Observant Chrysostomus et Theophylactus catachresim in Graeco vocabulo ^ta^aTioSoaiav^ id est mercedis retributionem; cum merces proprie tantum iu bonam partem accipiatur. Quamquam et alibi mercedem in malo posuit Apostolus, ut Rom. 1.: Mercedem, quam oportuitf erroris sUi in semet ipsis recipientes.
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3. Ouomodo nos effugiemus, si tantam neglexerimus salutem? In nomine salutis metonymia est, qua ex effectu causa significatur. lutelligit enim doctrinam Christi, quae tantae, id est longe majoris, salutis ac felicitatis promissiones continet, quam lex vetus continebat. Lex enim corporalia, terrena, ac peritura bona promittebat; Christus spiritualia, coelestia, et aeterna nobis bona praeparavit. Argumentum igitur Apostoli est a minori: Si justas dederunt poenas, qui legem per angelos administratam transgressi sunt; quomodo nosjustamDeiultlonem effugere poterimus, sl doctrinam salutiferam a Christo Dei Filio nobis traditam rejecerimus? Sed adversus hanc argumentationem totamque superiorem intentionem Apostoli, qua legis Evangelicae dignitatem supra Mosaicam attollit ex eo, quod haec per angelos, illa per Filium Dei lata sit, objici potest: cum utriusque legis auctorem Deum esse constet, nihil referre, per quem ad nos allata, nobisque tradita fuerit, an per Chrisrum, an per angelos. Qua ratione Gregorius mor. lib. 1. cap. 1. de libro Job affirmat, supervacue quaeri, quis eum scripserit, cum Spiritum sanctum auctorem ejus teneamus. Auget quaestionem, quod apud Patres, tam Graecofi, quam Latinos, interdum legitur, Christum fuisse, qui et Abrahae sub quercu, et Mosi in rubo apparuit, et in monte Sina legis verba ad populum recitavit, ex quo consequens videtur, veterem legem non minus, quam novam datam esse per Christum. Respondeo, legis praestantiam per se quidem non accipi ab eo, per quem datur; sed a praeceptis et virtute, quam habet, ut homines bonos efficiat. Ea namque praestantior est lex, quae meliora et perfectiora praecipit, quaeque homines efficacius in finem, eumque meliorem, dirigit. Quod totum competere legi Evangelicae comparatae cum lego Mosaica, compendio significavit Apostolus, dicens: Si tantam neglexerimus salutem. At vero praestantiam legis ostendere nobis solet dignitas ministri, per quem datur. Sapientis enim principis est, ea, quae majora sunt et praestantiora, praestantioribus ministris delegare. Recte igitur Apostolus Evangelicam legem a dignitate ejus, per quem allata est, prae Mosaica commendat. Neque tamen Christus minister duntaxat in negotio legis ferendae fuit, quemadmodum angeli; sed legis ipsius auctor et lator: vit hac etiam ratioae novae legi vetus cedere debeat. Altera enim a Deo per ministros, altera a Deo per Deum, id est Christum Dei Filium data est. Qua stante diff^erentia, etiamsi leges ipsae per se aequales essent, gravhis tamen haud dubie peccarent, qui legem violarent sibi traditam per Filium Dei, quam qui datam per angelos. IUic enim, praeter transgressionem divinae legis utrisque communem, admiscetur etiam ipsius ^''ilii Dei contemptus et conculcatio; sicut dicitur cap. 10. Quod non contingit in transgressione legis datae per angelos. Altera quoque objectio facile diluitur. Non enim potuit lex Mosaica dari per Christum, qui, ut talis, nondum erat; sed eo sensu dicunt interdum veteres Theologi, Chrisfum patribus apparuisse, et legem in monte Sina dedisse, quod angelus ille princeps populi Dei, quoties in humana specie apparebat illis patribus, ut Abrahae, Jacob, Mosi, Josue, tribus in fornace pueris, aliisve Prophetis, eam ostenderit vultus imaginem ac formam, in qua Christus, ad quem omnes illae figurae referebantur, erat aliquando mortalibus appariturus, ut consentaneum sit, etiam in monte tali specie visum fuisse, non quidem populo, sed Mosi. Diximus aliquid hac de re ad illud 1 Cor. 10.: Neque tentemus Christum.
Quae cum initium accepisset enarrari per Dominum. Sensus: Quae salus, quae sahitifera doctrina, quum primum inceperit enarrari, id est, seimone proferri ac publicari per ipsum Dominum nostrum Christum, in terris agentem. Significat, Christum primo per se ipsum legem suam hominibus promulgasse; idque opponit ei, quod modo dixerat, sermonem veteris legis dictum, id est enuntiatum, ac promulgatum fuisse per angelos. Est enim utrobique in Graeco idem verbum, licet ab interprete non una voce redditum; ut et ibi monuimus. Ah eis, qui audierunt, in nos confirmata est. Quia pauci ac vix ulli eorum, ad quos scribit Pauhis, Christum viderant in carne, eamque docentem audierant: idcirco duobus aliis argumentis doctrinam novae legis ratam ac firmam apud eos esse debere persuadet, quorum hoc est a testibus, sequens a miraculis. Ea doctrina, inquit, ncn incerto rumore ad nos allata est, sed a testibus oculatis, ipsius Christi discipulis, qui eum haec docentem audierunt, accepta, fidem et firmitatem apud nos obtinuit. Quidam in nos, sIq '^fiaCj exponunt: usque ad nos, quasi magnum significetur intervallum temporis. Sed prior expositio, quae est Chrysostomi, textui magis convenit. Porro qui hanc Epistolam Pauli esse negant, ejus opinionis ex hoc potissimum loco sumunt argumentum, et quidem invictum, ut arbitrptur Cajetanus. Ait enim: Ecce textus testimonium perhibens, quod auctor hujus Epistolae non fuit Paulus, sed aliquis, qui non audivit ab ipso Jesu salutem evangelicam. Auctor enim numerat se inter eos, in quos confirmata est ealus evangelica ab eis, qui audierunt a Domino. Paulus autem clare dicit, Apostolos nihil sibi contulisse, seque non ab homine, neque per hominem didicisse Evangelium suum, sed per revelationem Jesu Christi. Similia scribit initio commentarii. Ad hoc argumentum, cujus etiam veteres meminerunt, variae adhibentur responsiones. Una est: Paulum ab iis, qui Dominum audierunt, non accepisse doctrinam ipsam, sed doctrinae, quam tradebat, confirmationem, quia, sicut de se testatur Gal. 2., Jerosolymam ascendit, ut cum Apostolis Evangelium suum conferret, ne in vanum cun-eret; ita tamen ut ea confirmatio non tam esset ipsius Pauli, quam auditorum ejus. Alia responsio est: Paulum non doctrinae, sed salutis confirmationem accepisse a Christi discipulis, quia nimirum sacramenta ab illis accepit. Nam ab Anania discipulo baptizatus est, Act. 9. Tertia responsio: non hic agi de confirmatione per doctrinam, sed per miracula; quia sequitur: Contestante Deo signis et portentis. Quarta: auctorem non dicere, se confirmatum fuisse ia doctrina Evangelii per eos, qui a Domino audierant, sed salutem, id est, doctrinam ipsam salutarem. Quae, inquit, ab eis, qui audierant, ad nos, id est, usque in hodiernum diem confirmata est, et confirmari non desinit per signa et prodigia. Sequitur enim: Contestante Deo signis etc. Sic F. Ribera. Quinta solutio est: auctorem uti pronomineprimaepersonae: innos, non quod suam ipsius personam velit comprehensam in ea ro, de qua loquitur, sed eo more, quo solent concionatores, vel docendo, vel exhortando, vel etiam objurgando loqui in prima persona numeri pluralis. Sic enim modestior et proinde gratior est sermo, quam si verbis utantur secundae personae, quasi doctrina aut emendatione morum ipsi non egeant. Id autem eo magis facit Apostolus, quod ad Hebraeos scribat ipse Hebraeus, id est, tamquam unus ex illis. Ita paulo ante dixit: Ne forte perefftuamus. Et iterum: Quomodo nos effugiemuSj si tantam negle^ xerimus salutem? Cum alioqui ad personam scribentis cohortandam ea non admodum pertinerent. Exigebat autem sermonis tenor, ut in verbis continuo sequentibus personam non mutaret. Atque hic loquendi modus etiam infra subinde occurrit, nominatim initio cap. 6., ubi scriptor iste, sive Lucam, sive Barnabam, sive Clementem eum fingas, manifeste sub aliorum persona loquitur, id est eorum, quibus lacte opus esse, non solido cibo, proxime dixerat. Quos hortatur, ut intermittentes inchoationis Christi sermonem ad perfectionem ferantur. Hoc enim ad auctorem Epistolae accommodari non potest. Sed et cap. 10. et 12. non dissimiles sunt adhortationes. Qaem modum sermonis etiam in Prophetis invenire est, sive populi peccata increpantibus, ut Jes. 64.: Facti sumus, velut immundus, omnes nos, et quasi pannus menstruatae omnes Justitiae nostrae; sive peccata apud Deum confitentibus, Ut Dan. 9., ubi, quamvis fateatur, se et sua, et populi peccata confessum, multa tamen in ea confessione memorat in prima persona, quae non ipsius, sed aliorum erant peccata. Haec postrema responsio, quae multis placuit, nobis non displicet; imo vera omnino mihi videtur. Est enim textui maxime congruens, et Pauli ad suos Hebraeos scribentis modestiam commendat. Certe Judas Apostolus in sua Epistola simili fere modo e numero Apostolorum sese excludere visus est, etsi non prima, sed tertia persona utens, cum ait: Memores estote verborum, quae praedicta sunt Apostolis Domini nostri Jesu, qui dicebant vobis, quoniam in novissimo tempore etc, quasi videlicet ipse ex iis Apostolis non esset. Verum non hoc voluit, nec quisquam orthodoxus ita intellexit, sed detulit majoribus, ut Petro, Paulo, Jacobo et aliis, qui talia praedixerant, jamque passione consummati erant; de se ipso autem humiliter tacuit. Sed dices: Si Paulus est auctor hujus Epistolae, cur non potiuspro majori confirmatione suorum Hebraeorum adjungit se iis, qui doctrinam audierant ab ipso Christo, quemadmodum diserte de se profitetur in Epistola ad Galatas? Respondeo, non tantam fuisse Pauli apud Hebraeos auctoritatem, ut revelationes sua8 referenti credere"nt. Neque enim Judaeorum, sed gentium erat Apostolus, et Hebraeos dudum offensos habuerat. Unde apud illos auctoritatem suam prudenter dissimulat, ita ad eos scribens, ut dictum est, tamquam imus ex illis.
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4. Contestante Deo signis et portentiSf et variis virtutibus. Pro contestante, quod apud Latinos peculiarem habet significationem, alii malunt: attestante. Sed Graecum participium: ouv£7i:t|j,apTapouvTOc;^ tricompositura est, quod Latine sonat coattestante, id est simul attestante; quasi diceret Apostolus, humanum testimonium, accedente divino per miracula testimonio, fuisse reboratum. Quamvis enim dictum sit, Apostolum duobus argumentis doctrinam Christi confirmatam ostendere, altero a testibus, altero a miraculis, hoc tamen posterius etiam testimonii rationem habet, et quidem longe excellentioris, scilicet divini, quod prorsus estinfalHbile. Convenit cum hac parte, quod Marcus in fine sui Evangelii scribit, Christi discipulos ubique praedicasse, Domino cooperante et sermonem con" firmante sequentibus signis. Innuit autem Apostolus, quemadmodum sermo per angelos dictus terribilibus quibusdam signis, in monte ostensis, fuit confirmatus: ita doctrinam Christi multis ac variis miraculis praedicationem ejus comitantibus confirmatam fuisse. Ea tribus nominibus appellat: signa, portenta et virtutes ', non hic solum, sed etiam Rom. 15. et 2 Thess. 2. Signa vocabantur apud Judaeos, quod et peti soleant, et exhiberi tamquam signa virtutis divinae, quibus testata fieret veritas annuntiata. Unde Jes. 7.: Pete tibi signum a Domino. Et iterum: Propter hoc dabit Dominus ipse vobis signum. Et Joan. 6.: Quod ergo tu facis signum, ut videamus, et credamus tibi? Vocantur etiam portenta seu prodigia, Graece TspaTa, quod essent inusitata qu.iedam et suipenda. Talia enim significantur Graeco vocabalo. Unde de iis tantum dici colet in Scripturis, quae majora simt et mirabiliora. Denique virtutes vocantur, quod per ea Deus singulare et extraordinarium virtutis, id est potentiae suae, specimen ederet. Sed hic rursus sese commovet Cajetanus, et ex eo, quod Paulus alicubi, velut ad Rom. 15., de se testatur, quod per ipsum Deus effecit signa et prodigia, colligit, eum esse de numero eorum, per quos etiam in auctorem hujus Epistolae veritas evangelica sit confirmata, quem proinde a Paulo diversum. esse, plane sit consequens. Sed qaam infirma sit haec collectio, satis intelligi potest ex supra dictis. Adde, quod forma argumenti, quo Cajetanus utitur, manifeste peccat in regulam dialecticam. Neque enim soli, per quos Evangelii veritas in Hebraeos confirmata fuit, signa et prodigia fecerunt, cum etiam de iis, qui per Apostolorum praedicationem credituri erant, scriptum sit: Signa eoSj qui crediderint, haec sequentur, Marc. ult.
Et Spiritus sancti distributionibus. Significantur charismata Spiritus sancti, quae gratiae gratis datae vocantur a Theologis. Dicuntur autem Spiritus sancti distributiones, Graece |i£ptaijLOt, partitiones, quod ea Spiritus sanctas ita partiretur inter fideles, ut non uni omnia, sed aliis alia largiretur; quemadmodum ex institato declarat Apostolus 1 Cor. 12., ubi et ipsorum charismatum varietatem enumerat.
Secundum suam voluntatem. Quamvis haec pars etiam ad superiora possit extendi, id est ad signa, portenta et virtutes; haec enim omnia Deus operatur secundum suam voluntatem: proprie tamen propter id, quod proxime praecedit, additavidetur, videlicet adsignificandum, non esse quaerendam in particulari rationem distributionis donorum Spiritus sancti; sed sufficere nobis debere beneplacitum voluntatis ejus. Ita loco jam citato ad Cor., cum divisiones gratiarum recensuisset, subjecit: Haec autem omnia operatur unus atque idem.Spiritus, dividens singulis, prout oult. Porro relativum suam, Graece «'jtou, ipsius, sive ad Deum referas, sive ad Spiritum sanctum, parum interest, quia et Spiritus sanctus Deus est, et Trinitatis indivisa vohmtas; tametsi locus ra^femoratus Epist. ad Cor. suadet, ut ad Spiritum sanctum referatur.
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5. Non enim angelis subjecit Deus orbem terrae futurum, de quo loquimur. Deus in Graeco et Syriaco non exprimitur, ut nec in omnibus Latinis; facile autem suppletur ex parte praecedente. Porro connexio hujus periodi cum praecedentibus, in qua explicanda plerique laborant, hanc rationem habet. Nam superior argumentatio Pauli: Si enim, qui per angelos etc, nitebatur excellentia Christi supra angelos, quae quidem satis abundeque probata fuerat primo capite. Veruntamen, ut plenius lectori satisfaciat^ ad ejusdem excellentiae comprobationem adhuc aliud adjicit nunc argumentum. Unde et recte usus est causali particula: enim. Est et alius modus connexionis admodum probabilis, si dicamus, hic occupationem esse, qua occurratur tacito argumento Hebraeorum, quo dicerent, sacras literas docere, quod angeli sint principes ac moderatores orbis terrae, quorum alii aliis i-egnis praesideant, Dan. 10.; ut hac ratione videantur Christo superiores, cui regna terrae subjecta non legimus. Apostoli responsio est, Angelis quidem orbem terrae praesentem subjectum esse; non tamen futurum, qui longe praestantior est, et Christo principi servatur. Quaeritur ergo, qaem intelligat orbem terrae futurum. Chrysostomus de orbe terrae praesenti sermonem esse contendit, quem futurum dici interpretatur respectu aeternitatis Filii Dei. Quo seasu omne creatum futurum est. Hunc Chrysostomi commentarium Theophylactus sequitur, et ex neotericis nonnulli. Quem tamen F. Ribera restringit, et explicat, ut non absolute de mundo praesenti accipiator, sed de hominibus, ac caeteris, quae in terra sunt. De hominibus quidem in vitam aeternam adducendis; de caeteris vero, quatenus hominum saluti subserviunt. Huc enim spectat regnum et dominium Christi, quod ei datum est a Patre super orbem terrae. Atque hunc futurum dici putat, quia novi homines futuri erant in mundo, novum saeculum, nova respublica; videlicet Ecclesia a Christo auctore profecta, et usque ad finem saeculi decursura. Alii vero orbem terrae futurum mtelligere malunt, vel Ecclesiam, qualis futura est post hoc saeculum in gloria coelesti, vel in genere statum mundi futurum post resurrectionem, id est coelum novum, et terram novam, et quidquid in eis erit. Qui quidem sensus consuetudini sacrae Scripturae valde consonat, quae spem nostram in bona futura, id est, post hanc vitam exspectanda protendere nos docet. Non enim prius, quod spirituale est j sed quod animale; deinde quod spirituale, 1 Cor. 15. Unde et Christus eodem loco secundus homo et novissimus Adam vocatur. Qua ratione etiam pater futuri saeculi dictus est, Jes. 9. Sic Apostolus, in hac ipsa Epistola, de futuris loquitur, ut cap. 13.: Non habemus hic manentem civitatem, sed futuram inquirimus. Qua utique sententia, velut digito, monstrat nobis orbem terrae futurum. Idem facit cap. 11., quum docet, sanctos patriarchas per fidem exspectasse civitatem fundamenta habentem, cujus artifex et conditor Deus, eamque ut patriam suam iriquisivisse. Haec igitur civitas est orbis terrae futurus. Unde»addit, de quo loquimur, id est, de quo nobis praecipue sermo est institutus; quia nimirumin hac Epistola potissimum agitur de pontificatu Christi. Est aulem Christus futurorum honorum pontifex, uti dicitur cap. 9. Quod vero ad orbem terrae et mundum praesentem attinet, nusquam Scriptura negat, eum angelis, ut moderatoribus, esse subjectum, sed magis affirmat, ut apud Danielem et alibi. Imo vero interdum hoc etiam tribuere videtur angelis desertoribus. De qua re alibi. Convenit item hic sensus cum eo, quod superiori capite dictum est: Et cum iterum introducit primogenitum in orbem terrae. Idque secundum expositionem, quam ut probabiliorem eo loco attulimus. Unde et hanc partem: de quo loquimur, quidam illuc referunt; quasi sensus sit: de quo supra locuti sumus. Denique juxta hunc intellectum optime pars ista cohaeret cum iis, quae mox sequuntur, ut in progessu patebit. Nec repugnat vocabulum terrae, in Latino expressae, in Graeco intellectae. Nam de terra et orbe terrae spiritualiter ac mystice Scripturam loqui, non est insolitum. Ubi tamen etiam meminisse oportet novae terrae, in qua, teste Petro, justitia habitat, 2 Epist. 3. Tradunt hunc commentarium inter veteres Theodoretus et Oecumenius; inter posteriores Liranus et Cajetanus. Ejusdem meminerunt Theophylactus et B. Thomas, et ita quidem, ut probare videantur. Ex quibus facile intelligitur, verbum praeteritum: subjecit, hunc habere sensum: subjiciendum praedixit aut promisit; quasi dicat: Principatus orbis terrae futuri non est angelis decretus aut promissus a Deo.
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6. Testatur autem in quodam loco quis dicens. Postquam dixit, non angelis Deum subjecisse orbem terrae futurum, sequebatur, ut diceret, Christo eum subjecisse. Hanc assumptionem non exprimit, sed ex probatione relinquit intelligendam, quasi dicat: Atqui Christo illum subjecit, id quod alicubi testatur quidam. Auctorem et locum Scripturae non nominat, quod ad Hebraeos scriberet sacrarum literarum non ignaros. Quem morem servat per totam fere Epistolam. Porro Davidem esse Psalmi octavi, ex quo testimonium citat, auctorem, interpretes non dubitant;-ne Hebraei quidem, qui tradunt, eum a Davide ovium pastore decantatum fuisse, quando nocte custodiam agens gregis sui, sicut illi pastores Evangelici, de quibus Luc. 2., contemplabatur coelum, et in coelo lunam et stellas; atque in iis, tamquam Dei operibus, admirabile Dei nomen et potentiam suspiciebat. Unde solis non meminit, quia sol nocte non videtur; itellarum aiitem meminit, quae nocte tantum apparent. Quo etiam credunt pertinere, quod inter ea, quae Deus homini subjecit, oves primo loco posuit, dicens: Oves et boves universas etc., quia nimirum circa oves cura ejus versabatur. Pertinet eodem, quod ait: Ex ore infantium etc. Erat enim ipse tunc adhuc parvulus.
Quid est homo^ quod memor es ejus, aut filiushominis, quoniam visitaseum? Qua ratione testimonium hoc Psalmi in Christum competat, non una est expositorum sententia. Sunt, qui totum Psalmum seciindnm literam ad Christum, ejusque regnum referant, argumento sumpto tum ex hoc loco, ubi tres versus continui pro testimonio sumuntur, tamquam de Christo loquens, tum etiam ex 1 Cor. 15. et Eph. 1., quibus locis illud: Omnia subjecisti sub pedibus ejus, in Christum Apostolus interpretatur; ac denique ex eo, quod ipse Dominus Matth. 21. versum ilhim: Ex ore infantium et lactentium etc, adduxit de pueris ipsi acclamantibus: Osanna! Atque hanc esse putant sententiam Augustini et aliorum veterum, qui Psalmum ita de Christo sunt interpretati, ut alterius sensas non meminerint. Addunt, eum versiculum: Omnia subjecisti sub pedibus ejus, de nullo alio, quam de Christo, vere accipi posse. Quis enim alius est, inquiunt, cujus pedibus Deus omnia substraverit? Alii vero sunt, qui simul, et de homine ipso seu de humano genere, et de Christo, Psalmum juxta literam interpretantur; videlicet geminum sensum literalera huic Psalmo, quod et in aliis quibusdam faciunt, adscribentes. Sed de hujusmodi vat*one interpretandi Scripturam, quid seatiendum sit, jam supra admonuimus in tractatione illius testimonii: Ego ero illi in Patrem etc. Nobis maxime probatur Euthymii et Jansenii sententia, qui Psalmum historice fjuidem et socundum literam de ipso homine exponunt, mystice vero, sive juxta q^uandam appropriatiouem de Christo. Nam quod ad historicum sensum attinet, si quis totius Psalmi seriem et verba diligenter expendat, facile intelliget, in eo celebrari Dei creatoris inaestimabilem potentiam in creaturis ac peculiariter ipsius in genus humanum beneficentiam; quod, cura miserum sit et vile, tot et tantis beneficiis dignatus sit, ut qui hominem condiderit ab angelis secuudura, nec illis multo inferiorem, imaginis suae paiticipem, dominum totius corporeae creaturae, praesertim animalium, quae in usum ejus cedere jussit. Hujus sensus ampliorem probationem vide apud Jansenium in annotationibus ejusdem Psalmi. Ubi etiam docte explicatum invenies, quemadmodum seu mystico, seu appropriato sensu totus Psalmus de Christo et regno ejus atque dominio possit exponi. Quod autem Augustinus et alii quidam veterum ita hujus Psalmi omnia de Christo interpretantur, ut de homine nihil dicant, nequaquam probat, eum ad hominem historico sensu non pertinere. Visum enim fuit ilHs Patribus mjsticum sensura, tamquam sublimiorem et utiliorem, prosequi, praetermissa, non tamen damnata aut exclusa, literali intelligentia, qua ad hominem eo modo, quo dictum est, referretur. Nam quod objiciunt alii, in solo Christo veritatem obtinere, quod in Psalmo dicitur: Omnia subjecisti sub pedibus ejus, facile ex ipso loco refellitur, ubi generalitas illa verbis sequentibus aperte explicatur: Oves, inquit, et boves universas, insuper et pecora campi, volucres coeli etc. Quibus utique verbis commemoratur dominium, quodTDeus homini in sua creatione contulisse legitur super omnia animantia, Gen. 1. Nec est, quod quis cavilletur, hominem eo dominio per peccatum excidisse. Sic enim Joannes Calvinus objicit, addens, Adae praevaricatoris filios, donec in Christi familiam cooptati sint, injuste sibi vendicare usum creaturae, totumque, quod usurpant, eis in furtum imputari. Sed haec secundum veram Theologiam falsa sunt et erronea. Non enim dominium illud ablatum fuit homini, posteaquam peccavit; sed quoad usum et exercitium ex peccati merito vehementer diminutum, id quod experientia satis docet. Veruntamen secundum se mansit homini integrum, perinde ut integrum jus remanet domino cuipiam in servum rebellem et inobedientem; etiamsi ipse suo peccato meruerit eum talem pati. Nam integrum do.ninii jus in animantia relictum homini fuisse, liquet ex Gen. 9., ubi, simul cum benedictione multiplicandae posteritatis, repetitur ac renovatur humano generi in Noe et filiis ejus dominii potestas in animantia. Nec mirum, quia dominium istud homini competit non per gratiam, sed per naturam, quatenus scilicet est animal mente ac libero arbitrio praeditum. Non tamen negamus, imo prorsus asserimus, versiculum: Omnia subjecisti sub pedibus ejus^ in Christi persona multo plenius, universalius atque perfectius implendum esse, juxta sensum ejus mysticum, ex Apostoli sententia paulo post explicandum. Est, qui hunc versum: Quid est homo, quod memor es ejus etc, non de Christo, ne hoc quidem loco exponendum esse, censeat, sicutGlossa, tam ordinaria, quam interlinealis exposuit. Non enim ea verba competere in illum, qui primogenitus est omhis creaturae, quemque Pater non diligere et magnifacere non potest. Argumento esse, quod homo et fi]ius hominis scribuntur sine articulis, non hic modo, verum etiam in Psalm©; nec tantum in Graeco, sed etiam in Hebraeo. Christus autem nusquam in Scriptura filius hominis appellatus legitur absque articulo, eoque duplici, id est, utrique dictioni praefixo: 6 uiOQ zou av^pcoTiou. Sed qui ita dicit. parum considerat, quod nequentia huic versui non cohaerebunt, si haec opinio recipiatur. Unde etiam hic versus ad mentem Apostoli erit de Christo accipiendus, sive quatenus humanam naturam gestans, quae non meretur tantam visitationem et exaltationem, sive quatenus foedatus ignominia et tormentis. Ipse Dominus in Evangelio passim se filium hominis appellat, volens significare, quo sese ipse nostri causa demiserit, ait non semel Augustinus. Videatur hujus loci commontarius, qui est apud S. Thomam. Jam nec aliud est homo, aliud filius hominis, sed idem, juxta morem Hebraei sermonis; uti facile potest ex aliis Scripturis probari. Quare quod additur: Aut filius hominis, quoniam visitas eum? repetitio est, qualis in Psalmis frequens, inculcandi et amplificandi vim habens. Dicimus ergo, versum hunc intelligendum esse de homine secundum genus suum; ut sensus sit: Domine Deus, quid est homo, terrenum animal, quod tu tantus, tamque immensi operis artifex, illius rationem et curam habeas? Quid, inquam, est filius hominis, id est, homo ex homine natus, mortalis ex mortali, miser ex misero; quod eum beneficentiae tuae donis, quae multa et magna in eum contulisti^ dignatus es invisere? gelis, In Hebraeo rursum pro angelis est: Elohim. Quo nomine Deus aut Dii proprie significantur. Unde Hieronymus in Psalmo vertit: Minues eum paulo mi~ nus a Deo. Idemque, si tamen ipse auctor est, in ejusdem Psalmi commentario admonet, in Hebraeo Deum, non angelos legi. Sed cum frequenter hoc nomen aliis excellentibus personis in Scriptura communicetur, non male LXX. interpretes, quos Apostolus in hac Epistola assidue sequitur, verterunt: ab angelis. Quin, etsi vertissent: a Diis, non alios tamen eo nomine, quam angelos intelligeremus, quemadmodum et de illo versu Psalm. 96.: Et adorent eum omnes Dii, capite superiore docuimus. At neque damnandum, quod Hieronymus interpretatus est: a Deo. Nam sive legas: a Deo, sive: a Diis, id est angelis^ commodus erit sermo, quo secundum literam significetur, homini collatam esso a Deo dignitatem prope divinam aut angelicam. Tametsi quaedam hyperbole est, si a Deo legatur; ut si dicat Psalmista: fJiixpoO^sov, id est parvum quendam Deum hominem fecisti. Non tamen ferenda est Jacobi Fabri temeritas, qui, quod hoc loco, et iterum paulo inferius Graece est: izap' ayyeXouc, ah angeliSy ausus est Latine vertere: a DeOf Graecum Pauli interpretem accusans, atque in jus vocans, quod, cum Paulus scripserit: Elohim, certum enim putat, ab eo Hebraice scriptam hanc Epistolam, ipse pro Deo sit interpretatus angelos. Atqui idem Faber cap. 1. vertit angelos: Et adorent eum omnes angeli Deij quamvis et illud Hebraice sit Elo- Mm. Respondet, eam interpretationem huic loco non posse convenire eo quod palam adversetur intentioni Paulinae, quae est, Christum longe supra angelos extollere, quem ista interpretatio infra angelos deprimit. Sed quomodo nequaquam adversetur, facile nos ex commentariis et doctrina Patrum ostendemus. Nam caetera, quae Faber objicit, ab Erasmo tam in Apologia, quam in annotationibus, copiose sunt refutata. Tantum illud adjicio, Syrum interpretem utrobique angelos transtulisse. Porro, quod nos habemus: paulo minus, Graece est: Ppax^ 'ci, quod Latine sonat: breve quid. Potest autem et ad tempus, et ad magnitudinem seu dignitatem referri, sicut et Hebraea dictio: meat, quae in Psalmo legitur. Quod utrumque rarsus adversus Fabrum, negantem, de brevitate temporis ea vocabula accipi posse, bene probat Erasmus. Igitur quidam ad dignitatem referunt, hoc sensu: Fecisti eum angelis paulo inferiorem, videlicet quoad humanam naturam, qua eum induisti. Nam humana natura, quamvis intellectu praedita sit, et ad imaginem Dei condita, sicut angelica, non tamen angelicae excellentiam naturae assequitur, maxime si spectetur secundum conditionemsuaemortalitatis. Hic sensus Latinis plerisque placuit. Unde et Augustinus de symbol. lib. 2. cap. 4. et Gregorius hom. 8. super Ezech. ex hoc Apostoli loco docent, Christum secundum assumptam humanitatem angelis esse minorem. Atque hunc sensum probabilem reddit literalis intelligentia Psakni, in quo particula: paulo minus, modicam dignitatis distantiam, non autem breve temporis spatium, designat, quemadmodum ex supra dictis intelligi potest. Suffragatur etiam versio Syriaca, quae vocabulum habet ad quantitatem, non ad tempus pertinens, si Matthaeo Galeno creditur. At vero diversa est sententia Graecorum, Origenis, Athanasii, Chrysostomi, et ejus sequacium, imo et B. Thomae Aquinatis, et ipsius Augustini, quem Thomas allegat; qui omnes hanc seu brevitatem, seu parvitatem ab Apostolo significatam, ad tempus referunt. Quos etiam secutus Erasmus, vertit hoc modo: Fecisti eum paulisper inferiorem an~ gelis. Quod ita exponunt: Ad breve tempus, scilicet durante corporis ejus mortalitate et passione, ac triduo sepulturae, quo mansit in morte, voluisti, eum angelis esse minorem, id est, infra angelos abjectum, tam conditione mortalitatis et passionis, a qua aliena est angelorum natura, quam vulgari hominum existimatione, quos illa carnis ejus infirmitas et passionis ignominia non sinebat de eo magnum aliquid opinari. Sed tempus illud resurrectione finitum est, et ex eo jam coepit irapleii, quod hic sequitur: Gloria et honore coronasti eum etc. Pro hac Graecorum expositione facit iraprirais ipsius Apostoli subjuncta declaratiu. Non enim quia Christus homo factus est, sed quia passionem mortis sustinuit, sub qua tota ejus mortalitas intelligenda est, eura paulo minus ab angelis minoratura significat. Quod et Gregorius urget inter alia, loco jam citato. Quod si rainoratura intelligas ratione naturae assumptae, cura eara numquam sit dimissurus, consequens erit, ut semper angelis minor remaneat, quod esse contra scopum Apostoli, statim ex sequentibus apparebit. Deinde, si propter passionem mortis ab angelis paulo minoratus est, ut vult Apostolus, ergo non parum, sed multum infra eos dejectus est, imo et infra homines; adeo ut ipse propter hanc causam con^iueratur, etdicatinPsahn. 21.: Ego autem sum vermis, et non homo ^ opprobrium hominum et abjectio plebis. Non igitur consistit cum mente Apostoli, ut dictio: paulo minuSy dignitatem respiciat, quemadmodum adversus Fabrum non male ratiocinatur Erasmus. Certe Lucas, quem hujus Epistolae scribam amanuensem Paulo fuisse verisimile est, eandem Graecam vocem manifeste retulit ad tempus, Act. 5., ubi noster interpres Labet: jussit foras ad breve homines fieri, id est, jussit eos paulisper foras secedere. Nec hic obstat literalis Psalmi intellectus. Nihil enim vetat, quo minus id, quod ad literam de dignitate dictum est in Psalmo, secundum alium sensum de tempore possit intelligi, Piaestat enim nobis hanc interpretandi facultatem ipsa foecunditas sensuum Scripturae. Quare, ut concludamus, est in hac parte quaedam occupatio ejus, quod ab Hebraeis objici poterat: Christum scilicet mortalem et miseriis subjectum inter homines egisse; nec id solam, verum etiam foede tractatum, ac turpissima morte condemnatum, ut de eo dicat piopheta: Vidimus eum despectum, et novissimum virorum, Jes. 53. Quae omnia longe infra sublimitatem angelicae dignitatis eum constituunt. Sed haec, inquit Apostolus, ad breve temporis spatium ei contigerunt; ita nimirum exigente negotio procurandae nostrae salutis. Quo peracto, statim per resurrectionem immortalitate donatus est, et ad supremum honoris et gloriae fastigium, ex eo jam tempore, evehi coepit. Quod significant verba sequentia:
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Gloria et honore coronasti eum. Honor est testimonium excellentiae; gloria, Cicerone definiente lib. 2. de inventione, frequens de aliquo fama cum laude. Co^ ronare Hebraeis est in modum coronae cingere. Unde illud Psalm. 5.: Scuto bonae voluntatis tuae coronasti nos, id est, benevolentia tua, velat scuto, nos undique circumdedisti. Sensus igitur hujus particulae est: Gloria et honore Christum cumulate et affluenter ornasti: gloria quidem, qua fit ut ejus nomen ubique praedicetur atque laudetur; honore autem, ut ab omnibus adoretur. Quidam coronare interpretantur, coronam seu praemium reddere. Quod etsi huic loco probe quadret, et Apostolum id spectasse non sit improbabile, maxime cum paulo post dicat: Videmus Jesum propter passio^ nem mortis gloria et honore coronatum; in Psalmo tamen, juxta sensu.m ejus literalem, ita accipi non potest.
Et constituisti eum super opera manuum tuarum. Hoc est, praefecisti eum operibus a te factis. Id enim phrasis ista significat, velut Psalm. 2.: Constitutus sum rex ab eo super Sion montem sanctum ejus; Matth. 24.: Super omnia bona sua constituet eum, et frequenter alibi. Quaeritur, quae opera Dei intelligantur, super quae Christum constituit, et quando illud fuerit impletum. Sed utrumque differamus in proximum versiculum, qui est hajus repetitio quaedam et explicatio.
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8. Omnia subjecisti sub pedibus ejus. Quod ait: sub pedibus ejus, perfectam declarat subjectionem. Conferendus est autem hic locus cum eo, qui est 1 Cor. 15., ubi persimilis est hujus Scripturae tractatio. Porro, ne quis haesitet, quaenam omnia pedibus ejus subjecerit, id jam exponit:
In eo enim, quod omnia ei subjecit, nihil dimisit non subjectum ei. Alii propius ex Graeco sic vertunt: Nam subjiciendo ei omnia, nihil omisit ei non subjectum. Docet Apostolus, illud o?nnia non pro multis sumi, nec ad certum aliquod rerum genus restringi, ut interdum solet in Scripturis; sed ita generaliter accipiendam, ut nihil prorsus excipiatur; intellige, praeter ipsum Deum ei omnia subjicientem. Hanc enim exceptionem, eamque solam, apposuit idem Apostolus 1 Cor. 15., inquiens: Cum autem dicat: Omnia subjecta sunt ei, sine dubio praeter Eum, qui subjecit ei omnia. Qaare et iu parte praecedenti, quod ait: Super opera manuum tuarum, universam Dei creaturam intelligere debemus. Kelinquitur ergo, ut super oianem creaturam constitutus sit Christus, et omnis creatura pedibus ejus subjecta, quamquam non omnis eodem modo. Nam alia est amicorum, alia inimicorum subjectio; alia quoque earum rerum, quae neque sentiunt, neque intelligunt; quemadmodum id plenius a nobis explicatum est in commentario Epist. 1. ad Cor. Urget autem ita studiose generalitatem istam Apostolus, ut intelligant Hebraei, etiam angelos Christo subjici, tam bonos, quam malos. Ulitur vero verbis praeteriti temporis, sicut et Psalmista, propter certitudinem promissionis ac decreti divini. Nam nondum fuisse hoc re ipsa ipsoque effectu completum, ostendit, quod sequitur:
Nunc autem necdum videmus omnia subjecta ei. Adversus id, quod dixit: Omnia sine exceptione Christo esse subjecta, movet objectionem, quam et continuo removet. Simul etiam facit haec pars ad intelligentiam ejus, quod supra dixit de orbe terrae futuro. Jam enim fatetur, nondum omnia Christo subjecta esse. Non ergo loquebatur illic de statu mundi praesente, sed de eo, qui futurus est tunc, quando omnia Christo erunt subjecta. Nunc quidem, inquit, res ipsa testatur, nondum omnia parere Christi imperio. Nam et daemones regnum Chri- Bti oppugnant, et homines mali bonos affligunt ac persequuntur; denique multi adhuc sunt nascituri, sive electi, sive reprobi. Proinde nondum Christo subjecti, sed suo tempore subjiciendi. Rursus autem convenit haec sententia cura iis, quae habentur 1 Cor. 15.: Oportet illum regnare, donec ponat omnes inimicos sub pedibus ejus. Et iterum: Cum autem subjecta fuerint tUi omnia, tunc et ipse Filius etc. Ea namque significant, nondum omnia Christo subjecta esse. Sequitur objectionis solutio.
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9. Eum autem y qui modico, quam angeli minoratus est. Quod supra dixit interpres: paulo minus ab angelis, hic vertit: modico, quam angeli; cum in Grasco idem utrobique legatur. Unde sensus hujus ex parte illa superiore petendus est.
Videmus Jesum propter passionem mortis gloria et honore coronatum. Sensus totius sententiae est. At inteiim videmus, eum, qui paulisper ac modico tempore infra angelos abjectus fuit, Dominum, inquam, Jesum, propter passionem seu cruciatum mortis, quam sustinuit, gloria et honore undequaque cinctum et coopertum; id est: Videmas, eum toto jara orbe a populis credentibus glorificari ethonorari, vel secundum alios, gloria et honore, ut praemio passionis affici, more coronae, quae datur vincenti. Quasi dicat: Jara nobis aspicientibus impletur illud: Gloria et honore coronasti eum, quamvis paulo ante probrosissime fuerit habitus. Quare non est, quod dubitemus, etiam hoc posterius: Omnia subjecisti sub pedibus ejus, suo tempore complendum esse; praesertim cum id ipsum etiam nunc bona parte paulatim videamus impleri per fidem gentium, juxta illud Psalm. 46.: Subjecit populos nobis et gentes sub pedibus nostris. Hic quaeres, an et illud praecedens: Constituisti eum super opera manuum tuarum, nondum sit impletum, sed adhuc implendum. Respondeo, potestatem quidem ac praefecturam totius creaturae datam fuisse Christo homini, quando verbum caro factum est; exsecutionem vero ejus potestatis, secundum ea, quae jam dicta sunt, fieri paulatim ac tandem impletum iri in adventu ipsius novissimo. Nam etsi rex quispiam jure dominus sit ac princeps rebellium subditorum, non tamen habet eos revera subjectos, donec debellaverit. Obiter admoneraus, ex hac Scriptura satis colligi, quod videre et credere non omnino ropugnant. Credimus enim, Jesum propter passionem mortis gloria et honore coronatum; et tamen id ipsum nos videre testatur Apostolus. Quae quomodo consistant, explicare conati sumus lib. 3. sent. dist. 24. Porro sciendum est, B. Augustinum cont. Maxim. lib. 3. cap. 25. partem illam: propter passionem mortiSj construere cum verbo: minoratm est; tamquam significetur, Christum, propter passionem mortis minoratum ab angelis, postea gloria et honore coronatum fuisse. Qui etiam locus Augustini huc in glossam ordinariam relatus est. Sed haec constructio violentior est, tametsi putamus, his Apostoli verbis non obscure innui, quod Augustinus vult, Christum per hoc ab angelis minoratum esse, quod passionem mortis subierit; quandoquidem propter eandem passionem mox fuerit glorificatus. Quo pertinet illustris locus ejusdem Apostoli Phil. 2.: Humiliavit semet ipsumj inquit, factus obediens usque ad mortem, mortem autem crucis. Propter quod et Deus exaltavit illum, id est gloria et honore coronavit. Nam de gloria sequitur: Et donavit ei nomen, quod est super omne nomen; deinde de honore: Ut in nomine Jesu omne genu flectatur etc. Jam ex his Scripturis perspicuum est, Christum sua passione non nobis tantum promeruisse bona salutaria, sed et sibi ipsi gloriam et honorem. Id enim aperte significant illa verba: Propter passionem mortis; et: propter quod exaltavitillum. Id opus observatu adversus Calvini errorem, totius Ecclesiae sensui contrarium, quo negat, Christum sibi quidquam meruisse. Unde et quod hic dicitur: propter passionem mortis, ita exponit, hoc est, mortem patiendo; nam medium obtinendae gloriae judicatur. Sic ille, tenebras quaerens in luce, ne meritum in Christo, respectu suae resurrectionis ac gloriae, cogatur agnoscere. Meruit autem Christus et sibi gloriam, et nobis salutem per m.ortis passionem; quatenus eam ex immensa caritate, humilitate, obedientia, patientia subivit.
Ut gratia Dei pro omnibus gustaret mortem. Hhid: gratia nobis esse sexti casus patet ex Graeco. Parum vero apte videri potest haec pars cohaerere cum praecedenti. Non enim Jesus gloria et honore coronatus est, ut mortem gustaret, sed quia mortem pro omnibus gustavit. Huic incommodo B. Thomas et alii nonnulli sic occurrunt, ut partem hanc remittant ad superius verbum: nmioratus est, ita sententiam ordinantes: Jesum, qui paululum infra angelos minoratus est, ita ut gratia Dei mortem pro omnibus gustaret, nunc videmus propter ean^ dem passionem mortis gloria etc. Sed durius est hoc hyperbaton, ac non necessarium. Potest enim ista pars accipi vel explicatio ejus, quod proxime dixerat: propter passionem mortis. Videmus, inquit, Jesum gloria et honore coronatum propter passionem mortis, qua nimiram passione mortem gratia Dei pro omnibus gustavit. Nam et Graece non est Tva, sed OTicoc, quae vocula modum magis, quam finalem causam significat. Explicatur ergo meritum glorificationis, quum dicitur non quomodocumque mortem passus, sed ex caritate pro omnibus. Est autem in Graeco quaedam lectionis varietas. Nam pro eo, quod noster interpres legit, quodque codices omnes nunc habent: x^P^'^^ ^^^^ y ^^ ^** gratia Dei, in quibusdam olim legebatur: X^p'^^ O^sou, id est absque Deo, seorsim a Deo, excepto Deo. Et quidem existimant Theophylactus et Oecumenius, Nestorianos ad hunc modum Scripturam depravasse, ut eo argumento personas in Christo dividerent; quasi sensus sit, eum, qui homo est, non eum, qui Deus est, aut Dei Filium, mortuum esse. Sed ut constet, Nestorianos ea lectione ad sui dogmatis firmamentum abusos aliquando fuisse: non tamen ab illis ea mutatio facta est. Multo enim ante exortum Nestorium hoc pacto legisse invenitur Ambrosius de fide lib. 2. cap. 4., sed sensu minime Nestoriano. Sic enim ait: Quam bene posuit Apostolus, quod sine Deo pro omnibus gustaverit mortem; ne divinitatis illam passionem putaremus fuisse, non car~ nis. Rursus eo modo citat, et plenius exponit lib. 5. cap. 4. Mysterium, inquit, incarnationis Dei universae salus est creaturae; secundum quod scriptum est: Ut sine Deo pro omnibus gustaret mortem, id est: Quod creatura omnis, sine passione aliqua divinitatis, Dominici sanguinis redimenda sit pretio; sicut alibi habes: Omnis creatura liberabitur a servitute corruptionis. Ilaec ille. Quin etiam ante eum Origenes tom. 1. in Joan. eodem modo locum hunc recitat, monens interim, in quibusdam exemjjlaribus etiam alterum haberi. Nisi forte ea admonitio sit Ruffini interpretis, qui solet de suo addere. Caeterum exstat eadem lectio apud Theodoretum. Qui quamvis aliquando propensior fuerit in Nestorianos, non tamen eam partem ex illorum eententia interpretatur, sed hunc facit sensum: Pro omnibus absque Deo, id est solo Deo excepto, qui nullo remedio opus habebat, Christum mcrtuum e^se etiam pro angelis, quatenus scilicet ex hominum redemptione gaudium illis accessit. Quam memoratac lectionis interpretationem etiam Theophylactus et Oecumenius recipiunt tametsi lectionem non probent. Porro Syri codices hic quoque variant, aliis ita legentibus: Ipse enim Deus per suam bonitatem pro omni homine gustavit mortem;. aliia hoc modo: Ipse enim, excepto Deo, per bonitatem suam etc., aut: per bonitatem ejus, nempe Dei; id enim in Syro manet ambiguum. At vero nobis ea lectio probatur, quam hodie, tam Graeci, quam Latini codices constanter exhibent, quam et Chrjsostomus solam agnovit. Habet enim sensum planum et Scripturis valde consentaneum hujusmodi: Ut per gratuitam Dei Patris bonitatem, sea beneficentiam et cpiXav- ^pCDTiiav, qua ille genus humanum dilexit, mortem pro omnibus gustaret. Simili prorsus sermone dicitur infra cap. 9. Christus per Spiritum sanctum obtulisse semet ipsum immaculatum Deo. Nam Spiritus sanctus bonitas est Dei. Huic faciunt Scripturae Joan. 3.: Sic Deus dilexit mundum, ut Filium suum unigenitum daret; Rom. 5.: Commendat caritatem suam Deus in nobis, quoniam y cum adhuc peccatores essemus, Christus pro nobis mortuus est; Tit. 3.: Cum autem benignitas et humnnitas apparuit Salvatoris nostri Dei etc. Videndum nunc^ quam vim habeat illud: pro omnibus, cujus loco Graece est: U7:£p TiavTo:;, pro omni. Quod utrum accipiendum sit ut neutri generis, pro omni re seu creatura, an ut masculini, pro omni homino, non liquet. Ut neutrum acceperunt Origenes, Ambrosius et Theodoretus. Ut masculinum Chrjsostomus, ac caeteri fere omnes. Quod et Syrus interpres sua versi' ne expressit. addens: homine. Sane pro neutro faciunt alia loca Apostoli, in quibus signum hoc universale, singulariter et solitarie positum in Graeco, ad res, non ad personas refertur, ut 1 Cor. 1., 2 Cor. 6. et 7. atque alibi. Sed et phrasis ipsa Graeci sermonis neutrum genus exigere videtur. Verum non inde consequitur, sensum esse, quod pro omni creatura, etiam angelica, etiam inanimata, mortuus fuerit Christus, nisi cum Origene fateamur, etiam pro daemonibus eum mortuum fuisse. Quod fides Catholica respuit. Sed utrumvis gonus accipias, in eandem reditur senter.tiam. Tale enim est, ac si diceretur, pro mundo, id est pro genere humano, Christum mortuum esse. Quod si ad singulos homines sine exceptione extendas, ut fecit Chrysostomus, sen^iuf: erit, pro omnibus, quantum ad sufficientiam, mortuum esse Christum; quia nimirum morte sua pretium comparavit, quod omnibus redimentis abunde sufficeret. Hunc sensum Anselmus et B. Thomas adducunt secundo loco. Nam priori loco istud: pro omnibus, exponunt: ad vitam praedestinatis, quibus solis efficaciter illud pretium applicatur. At verisimilius est, non de singulis, sed de genere sermonem esse, ut sensus sit: Pro omnibus gentibus toto mundo dispersis, eo quod ex omnibus aliqui morte Dominica sint liberandi, jaxta ilhid Apoc. 5.: Redemisti nos Deo in sanguine tuo, ex omni tribu et lingua, et populo et natione. Hi vero cum soli sint praedestinati, re ipsa convenit hic intellectus cura eo, quo vocabulum omnibus ad praedestinatos restringitur. Atque haec interpretatio etiam aliis similibus Scripturis congruit, ut 2 Cor. 5.: Pro 07nnibus moituus est Christus; 1 Tim. 2.: Qui dedit redemptionem semet ipsum pro omnibus; 1 Joan. 2.: Ipse est propitiatio pro peccatis nostris, non pro nostris autem tantum, sed etiam pro totius mundi. Nec obstat, quod Apostolus tota hac Epistola non facit mentionem vocationis aut salutis gentium. Nam loquitur hic tantum in genere, gentes non nominans. Quamquam et Judaei erant toto orbe dispersi. Jam cur dixerit Apostolus, Christum gustasse mortem, potius quam mortuum esse, eam rationem adferunt Graeci, quia non in morte permansit, sed paulo post resurrexit; ut mortem non epotasse, sed tantummodo gustasse videatur, Ab aliis haec ratio redditur, ufc significaret, Christum non ita somno mortis obdormiisse, ut non vere dolores ejus et amaritudinem senserit, sicut nonnulli fuerunt opinati. Sed hujusmodi rationes parum ad intelligentiam hujus loci facere videntur, cum Hebraea phrasi mortem gustare, et mortem videre, non aliud sit, quammori, sive quis diu maneat iu morte, ejusve sensu crucietur, sive non. Ita Matth. 16.: Sunt quidam de hic stantibus, qui non gustabunt mortem, donec etc.; et Joan. 8.: Si quis sermonem meum servaverit, mortem non gustabit in aeternum; et in hac Epist. cap. 11.: Henoch translatus est, ne videret mortem, id est ne moreretur. Proinde non aliud vult Apostohis, dicens, Christum gustasse mor^ tem, quam mortuum illum fuisse, undecumque ea sumpta sit metaphora, sive ab iis, qui venenum bibunt, sive, quod verius est, ab earum rerum gustu, quarum amarus atque ingratus est sapor. Unde et ipsa mors amara vocatur 1 Reg. 15.
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10. Decebat enim Eum, propter quem omnia, et per quem omnia. Cur mortis passionem subierit Christus, causam dixit, ut per eam omnibus sahis pararetur. Sed quia poterat Deus etiam sine morte Christi filii sui genus humanum salvare, docet nunc, quam ille modus Deo condeccns fuerit atque ipsi Christo honorificus. Quae doctrina eo spectat, ut ne quis Christum Dominum propterea minoris faciat, quod usque ad mortis perpessionem et crucis opprobrium humiliatus fuerit, sed magis ejus caritatem admiretur, quod illuc usque sese demittere non fuerit dedignatus. Hanc partem nonnulli Latinorum ad ipsum Christum retulerunt. Inter quos Rupertus lib. 13. in Matthaeum probat ex hoc loco, propter Christum hominem angelos et totam mundi fabricam conditam esse; ideoque, etiamsi peccatum non intervenisset, futurum fuisse, ut Verbum caro fieret et habitaret in nobis. Quod posterius utrum ille recte colligat ex priori, non est hujus loci disquirere. Certe membrum alterum: per quem omnia, non perinde quadrat in Christum hominem. Quod enim Joan. 1., Col. 1. et alibi legimus: omnia per eum facta esse, dictum est de eo ut Verbo ac Filio Dei. Fefellit autem illos expositores mendosa lectio vocabuli, quod est in fine sententiae. Non enim consummari legendum est, quasi de Christo dicatur; sed consummare, quod ad Deum referri oporteat, quemadmodum illic ostendemus. Est igitur periphrasis Dei: propter quem omnia. Deus enim ut finis est omnium, ita et omnium effector et opifex. Cum autem sermo sit de Deo Patre, facile hinc ostenditur, non per hoc Filium significari Patre minorem, ut volunt Ariani, quod alibi per eum omnia facta dicantur; quandoquidem id hoc loco etiam de Patre dicitur.
Qui multos filios in gloriam adduxerat. Explicatius alii vertunt: Ut multis filiis in gloriam adductis, id est postquam eos in gloriam adduxisset. Id liquet ex mutatione casus in Graeco auxiD et ayoLyovTa. Sed de sensu non parva difficultas est, quod non appareat, quos ante Christi passionem filios Deus adduxerit in gloriam, aditu regni coelestis nondum patefacto. Primum frustra quidam ad angelos confugiunt, quos non facile Paulus in praesenti disputatione filios vocaverit, quando et ea, quae sequuntur, palam repugnant huic intellectui. Sunt ergo, qui Graecum aoristum dyayovTa a tempore absolvant et sensum esse dicant: Dum occupatus est in adducendis multis ad gloriam. Alii plerique multos filios in gloriam adductos intelligunt secundum praedestinationem, qua jam factum dicitur, quod adhuc futurum est, ut sensus sit: adduxerat, id est adducere decreverat. Verum hoc modo non muJtos filios, sed omnes in gloriam adduxerat; nisi quis dixerit, per multos filios intelligi copiosam filiorum multitudinem. Porro nihil est, quod cogat, hanc partem accipi de gloria coeleoti, cum sit et gloria quaedam temporalis, qua Deus suos cultores interdum claros apud homines efficere solet. Unde est illud de viro timente Dominum Psalm. 111.: Gloria et divitiae in domo ejus. Videtur ergo Paulus hoc velle, quod Deus ante multos filios per varias afflictiones, id enim supplendum, ad gloriam adduxerat, id est gloriosos ac celebres in hoc saeculo reddiderat, quando nondum praedicata mortalibus erat gloria coelestis. Hoc modo gloriosos atque inclytos fecit Abraham, Joseph, Job, Mosem, Davidem et alios antiqui temporis justos. Interim hic locus ostendit, etiam illos, qui ante Christi adventum justi fuerunt,* recte meritoque appellari secundum adoptionem filios Dei, quod imprudenter a quibusdam negatum est.
Auctorem salutis eorum per passionem consummare. Graece et Syriace: per passiones, numero plurali. Quod et in multis est Latinis manuscriptis. Nam quod quidam pro consummare legunt passive consummari, mendum est manifestum, ut probant non solum Graeci et Syri codices, verum etiam optima quaeque exemplaria Latina, suffragante item editione Clementina. Caeterum nonnulli malunt consecrare, quam consummare; id enim usu veterum Theologorum significari Graeca voce TsXstdiaai. Quapropter et Dionysius sacramenta Christiana passim TSAeiCDaetg nuncupat. Hi mentem Apostoli sic explicant: Decebat Deum Patrem, ut filium suum per crucem consecraret auctorem nostrae salutis. Et huic sensui quadrare putant, quod sequitur: Qui enim sanctificat etc. Sed isti non satis observarunt, qua significatione scriptor hujus Epistolae vocabulum illud Graecum usurpet. Utitur enim eo familiarius, ut cap. 5. 7. 8. 9. 10. 11. 12. Quibus omnibus locis significat C07isum~ mare, sive ut Erasmus vertit: perfectum reddere, non autem consecrare. Eadem significatio bene convenit huic loco. Sensus enim totius sententiae est: Deus, qui rerum omnium finis et auctor est, ideoque sapientissimus, judicavit, hoc quam maxime se decere, ut, postquam aut quoniam multos filios suos per multarum adversitatum tolerantiam ad gloriam adduxerat, similiter etiam auctorem aeternae salutis illorum, id est filium suum naturalem, per afflictiones ipsamque crucem consummaret, hoc est, ad consummatam gloriam perduceret. Quasi dicat: Voluit Deus Pater Christum filium suum subire eandem legem et conditioufcm, qua solet caeteros filios ad gloriam adducere, nimirum per afflictiones. Auctorem, Graece est dp;(rjy6v, quod Erasmus et alii quidam principem vertunt; sed constat etiam auctorem, inventorem, architectum ea voce significari. Est autem Christus nostrae salutis auctor, nt sacerdos, per sacrificium crucis, quemadmodum in sequentibus docetur. Unde et hac ratione dicitur nobis aeternam redemptionem invenisse, cap. 9. Est et princeps, quia caput omnium redemptorum. Usus est Apostolus eodem vocabulo cap. 12., Christum vocans dpXT^yov, auctorem fidei.
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11. Qui enim sanctificat, et qui sa?i~ ctificantur, ex uno omnes. Plenius id, quod dixit, probat, scilicet decuisseDeum, ut filium suum per passiones consummaret. Est autem probatio talis. Christus a Deo constitutus estPontifex, qui oblato sacrificio sanctificaret, id est a peccatis emundaret ac Deo reconciliaret genus humanum. Atqui sacerdos sanctificans et populus, qui sanctificatur, ex uno sunt, id est ex eadem natura humana, vel secundum alios ex uno primo parente. Quod eodem recidit. Nam ex eodem populo solent assumi sacerdotes, sicut in Israelitico populo divinitus ordinatum fuit. Igitur et Christus humanam carnem suscipere debuit, eamque miseriis et passionibus obnoxiam, qualom caeteri habent homines. Explicatur haec consequentia verbis infra positis: Quia ergo pueri etc.; ac rursum: Unde debuit per omnia etc. Chrysostomus (juideni ciim su s sequacibus: eum, qui sanctificat, Christum specialiter interpretantur, et ex uno intelligunt Deo, qui unus omnium pater est. Sed vis argumenti magis perspicitur secundum expositionem jam datam, quam proinde cum Hasselio et Sasboldo magis germanam arbitror. Sumit enim Apostolas hanc propositionem: Qui enim sanctificat etc., vehit fvw/jiyjv, id est generalem sententiam, ex qua suum institutum coUigat.
Propter quam causam non confunditur j fratres eos vocare. Non tam illatio est, quam ejus, quod dixit, nova probatio, et ea quidem a posteriori. Nam Christum esse ejusdem naturae nobiscum, nunc ex eo vult inteHigi, quia nos fratres vocet. Ob earn j inquit, causam non confunditur, id est non erubescit, nec dedignatur, fratres appellare eos, quos sanctificat. Haec enim res argumento est, ipsum habere communem cum illis jiarentem, et per hoc, ejusdem esse naturae. Hinc sequitur, Christum esse fratrem nostrum secundum naturam humanam. Quare et in eadem natura dignitatem eam habet, ut sit primogenitus in multis fratribus, sicut dicitur Rom. 8.; non tamen per gratia'm adoptionis, ut quidam errantes dixerunt, sed per gratiam unionis, in quantum est homo Deus. Porro quamvis omnes homines in natura participent cum Christo, non tamen omnes dignatur nomine fratrum, sed eos solum, quos ut fratres et cohaeredes diligit, id o.st sanctificatos suos et electos, qui per gratiam adoptionis sunt filii Dei. Caeterum ubi fratres eos vocet, consequenter Apostolus ostendit.
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12. Dicens: Nuntiabo nomen tuum fratribus meis. Habetur hoc testimonium in Psalm. 21., quem totum iu Christi persona scriptum esse, nemini Christiano dubium esse potest; adeo vivam Christi patientis imaginem, attestantibus etiam Evangelistis, exLibet. Certe Christus ipse satis docuit, ad se Psalmum pertinere, quando primum ejus versum: Deus meus, Deus meus, quare me dereliquisti? magno clamore, pendens in cruce, pronuntiavit. Ejusdem Christi vox ad finem usque Psalmi continuata perseverat. Unde et hunc versum ab Apostolo citatum Christi verba esse, constat. Sed quaeritar, quando ea sint impleta. Nonnulli referunt ad tempus Christi adhuc agentis in terris, ante suam passionem. Tunc enim fratres suos vocasse legitur eos, qui facerent voluntatem Patris sui, Matth. 12.; tunc et iisdem Patris sui nomen annuntiavit, quemadmodum ipse testatur Joan. 17. loquens ad Patrem: Manifestavi notnen tuum hominibus, quos dedisti mihi de mundo. Sed quamvis ante passionem id jam facere coepisset, verior tamen est responsio, illa Christi verba impleta esse atque impleri post ejus resurrectionem. Sunt enim in Psalmo verba Christi in passione constituti, Deumque Patrem orantis ac promittentis, quid facturussit, postquam e malis illis fuerit liberatus. At ea liberatio tunc facta est, quando eum a morte ad beatam et gloriosam immortalitatem Pater resuscitavit, et ex eo tempore suos discipulos multo expressius honoravit nomine fratrum, dicens: Nuntiate fratribus meis, Matth. 28. etc.; et: Vade ad fratres meos. Tunc igitur ac deinceps nomen Patris sui nuntiavit, sive ut est in Hebraeo et apud LXX., narravit fratribus suis, primum per se ipsum, quando per dies 40. post resurrectionem suis Apostolis apparens, et loquens de regno Dei, pleniorem sui Patris, ac totius Trinitatis notitiam iis instillavit; deinde per eosdem Apostolos ac legatos suos, qui ejus jussii fidem Trinitatis, ac divinam erga genus humanum bonitatem praedicaverunt. Unde et soquitur:
In medio Ecclesiae laudabo te. Hoc impleri po<tissimum coepit ab eo tempore, quo fundatae sunt Ecclesiae Christi fidelium, in quibus Christus tum per Apostolos suos, tum per eorum successores palam ac libere Deum laudat, sive, juxta Graecam vocem, hymnis celebrat, id est cum cantu et vocis modulatione Dei beneficentiam praedicat. Quamquam et Christus per se id fecit una cum discipulis suis, etiam ante passionem, sicut habetur Matth. 26.: Et hymno dicto exierunt in montem Oliveti. Est enim idem Graecum verbum hoc loco.
2:13
13. Et iterum: Ego ero fidens in eum. Supplendum aliquid. Et iterum dicit, scilicet. Quaerunt interpretes locum Scripturae, ex quo desumptum sit hoc testimonium. Ac plerique sumptum putant ex Psalm. 17., quem et codices nostri annotatum habent ad marginem. At ibi, tam Hebraice, quam Graece, legitur: Sperabo in eum, verbis scilicet in Graeco plane diversis ab eo, quod hic legitur. Suntque ea verba Davidis ad literam, non Christi. Propius rem attingunt, qui dicunt adducta esse ex Jes. cap. 12. Nam ibi totidem verbis apud LXX. leguntur. Pro quibus ex Hebraeo vertit Hieronymus: Fiducialiter agam in eo, quod eundem habet sensum. Verum quia populus redemptus ibi loquitur, non autem Christus redemptor, magis adhuc placet aliorum sententia, qui testimonium hoc referunt ad locum ejusdem Prophetae cap. 8. Siquidem et illic eadem prorsus in Graeco verba habentur, pro quibus ex Hieronymi versione nos legimus: Et praestolabor eayn, quod sensu non discrepat. Significatur enim praestolatio auxilii, quae non est sine fiducia. Liquet autem, ea verba dici ex Christi persona, vel ex eo, quia continuo post sequitur hocipsnm, quod hic continuo super eadem Christi persona citatur; Ecce egoj et pueri, quoa dedit mihi Dominus. Quamquam utrum ad Christum literali sensu pertineant, an mystico, non definio; tametsi posterius hoc magis est verisimile textum Prophetae propius expendenti. Sed quid probat ex hac Scriptura Apostohis? Idem, quod testimonio praecedente; nempe, Christum et nos ex uno esse, id est ejusdem humanae naturae. Valet autem consequentia, quia Dei non est fidere in Deo; quare oportet, ut in Christo alia quaedam sitnatura, secundum quam dicat: Ero fidens i?i eum. At ea non alia est, quam humana. Naturam igitur humanam Chiistus assumpsit. Quod autem confisus fuerit in Deo, etiam impii Judaei intellexerunt, quando dicebant, prophetante Davide Psalm. 21. et narrantibus Evangelistis: Speravit in Domino; eripiat eum. Dicet aliquis, etiam angelos Deo fidere, et proinde probationem Apostoli non constare. Respondeo, Scripturam loqui de ea fiducia, quam habent afflicti et inopes, dum, ex malis suis liberari cupientes, opem alicujus postulant. Angeli autem beati sunt ac nullius egentes. Unde nec Scriptura spera aut fiduciam eis usquam attribuit. Atque inde etiam intelligitur, hac parte non absolute tantum probari naturam humanam in Christo, sed ut miseriis et passionibus est obnoxia. Non enim aliter, juxta morem hunc loquendi Scripturae sacrae, confideret in Deo, aut opem ab eo exspectaret. Porro, quod quidam amplius etiam aliquid hoc testimonio probari exi^timant, videlicet, Christum esse sanctificatorem hominum, neque est intentionis Apostolicae hoc loco, neque sane probatio valeret. Omnibus enim commune est, tam ei, qui sanctificat, quam iis, qui sanctificantur, in Deo fidere.
Et iterum: Ecce ego, et pueri mei, quos dedit mihi Deus. Testimonium hoc consequenter ex eodem loco sumptum est, ut jam dixi. Pronomen mei nec in Graeco est, nec in Hebraeo, nec in versione Hieronymi, tametsi hoc loco in Latinis constanter legitur. Et quidem additum non mutat sensum, sed explicat. Pueri, nomen varie accipitur apud Hebraeos, ut pro 60, qui aetate puer est, pro filio, pro servo. Hic et apud Prophetam pueri intelliguntur nati seu filii, praesertim id postulante voce Hebraea, quae ducitur a verbo, quod parere seu generare significat. Id quod etiam observare licet in dictione Syriaca respondente. Qaemadmodum ergo paulo ante collegit Apostolus, Christum esse nobiscum ejusdem naturae, quia fratres nos vocat: ita et hic, quia filios, quasi nimirum ex se genitos, maxime quia addit: Quos dedit mihi Deus. Mihi, scilicet homini; juxta illud, quod ait ad Patrem: Tui erantj et mihi eos dedisti. Joan. 17. Est autem sermo Scripturae familiaris, Deum hominibus dare filios, ut Gen. 30., ubi dicenti Rachel: Da mihi liberos, respondit Jacob: Num pro Deo ego sum? ac si diceret: Deus est, qui dat liberos. Unde Rachel iterum: Dominus exaudivit vocem meam, dans mihi filium. Et cap. 33. Jacob a fratre de filiis interrogatus: Parvuli sunt, inquit, quos donavit mihi Deus. Probationi non derogat, quod spirituales hic intelligantur filii, non carnales. Manet enim, quod dixi, sermonem esse de Christo, secundum quod ait de filiis suis: Quos dedit mihi Deus. Hoc quippe non dicit, nisi secundum naturam creatam, nec aliam, quam humanam. Scio, nonnullos facere Apostolum hoc modo colligentem: Christus dicens: Ecce ego et pueri mei, se simul et pueros suos, velut consortes, offert Deo ad praedicandum ejus nomen; ergo significat, se cum illis ejusdem esse naturae. Verum ex eo, quod sequitur, magis apparet, Apostolum constituere vim argumenti in vocabulo pueri, dicit enim:
2:14
14. Quia ergo pueri communicaverunt carni et sanguini. Graece: hiel similiter participavit iisdem. Explicat.probationem. Est enim haec Api)stoli ratiocinatio: Christus habet filios sibi datos a Deo; atqui filii ejus participes sunt carnis et sanguinis, id est homines sunt mortales ac miseri; igitur et ipse camis et sanguinis particeps factus est, id ost humanam assumpsit naturam morti ac miseriis obnoxiam. Tale quid enim significari nomine carnis et sanguinis, alibi satis a nobis ostensum est, ut 1 Cor. 15. et Gal. 1., ac potissimum ad illud Eph. 6.: Non est nobis colluctatio adversus carnem et sanguinem. Pro similiter Graece non est oixoiiHQ, sed TcapaTtXTjaiCDC, quoadverbio, siquidem etymon ejus spectetur, non absoluta prorsus similitudo significatur, sed quae prope rem attingat. Unde Augustinus conc. 16. in Psalm. 118. legit: propemodum. Nos dicere possemus: Ferme similiter. Verum Graecis scriptoribus saepe sic usurpatur, ut idem sit, quod 6/j,ota>g; adeo ut Chrysostomus adverbium illud peculiariter urgeat adversus haereticos veritatem. assumptae carnis in Christo negantes; tamquam dicat Apostolus, Christumnonjuxtaphantasiam, sed plane simililer, ut nos, carnis et sanguinis commercium subiisse, id est vere proprieque f actum esse hominem mortalem. Qua in re Chrysostomum etiam caeteri Graecorum sequuntur. Alioqui dicere quis posset, idcirco Paulum usum fuisse vocabulo TrapaTcXTjotojg, ut innueret eam iuter nos et Christum differentiam, quam expresyit cap. 5., dicens: eum tentatum esse per omnia pro similitudine, ahsque peccato. Naturam enim nostram et mortalitatem assumpsit, non peccatum.
Vt per mortem destrueret eum, qui habebat mortis imperium, id est diabolum. Quoniam, ut dictum est, caro et sanguis non nudam significat humanam naturam, sed mortalem, ideo causam adjungit, cur mortalem assumpserit Christus, scilicet ui mortem subiret, et per mortem destrueret, Graece aboleret, evacuaret, id est potestate exueret dia" bolum, qui mortis imperium in nos obtinebat. Non dubium sane, quin Deus semper et vitae, et mortis imperium sibi servaverit, de quo scriptum est 1 Reg. 2.: Dominus mortificat et vivificat, et Ecclesiastici 11.: Mors et vita a Deo sunt. Dicitur tamen diabolus habuisse mortis imperium, quia per peccatum, quodprimo homini suggessit ac persuasit, et per quod totum genus infecit, tenebat eum cum tota posteritate morti obnoxium; non quidem aliquo jure suo, sed Dei permissione, cujus justitia sic voluit hominem transgressorem puniri. Igitur imperium intelligitur potestas non juris, sed facti, juste tamen a Deo permissa. Nam diabolo seductori nihil in hominem seductum justi juris competebat. Unde nec diabolo pretium nostrae redemptionis fuit solvendum, sed Deo, cui ad mortem et gehennam eramus propter peccatum obstricti. Congruebat autem justitiae divinae ut ab hac obligatione genus humanum non solveretur, nisi per mortem ejus, qui idoneus esset pro omnibus satisfacere. Qui quidem sclus est filius Dei incarnatus. Ex his porro apparet, mortem utrobique in hac sententia sumi eodem modo, scilicet pro morte corporis. Nam et in verbis proxime sequentibus eadem manet acceptio. Quamquam verum est, secundo loco phis aliquid latenter nobis insinuari, scilicet diabolum ita mortis hujus temporalis imperium habuisse, ut per eam homines in aeternam mortem peitraheret.
2:15
15. Et liberaret eos, qui timore mortis per totam vitam obnoxii erant servituti, Graeca sic sonant: Et liberos redderet, sive libertati restitueret eos^ quicumque metu mortis etc. De electis est sermo, qui soli Christo dati sunt a Patre. Hos enim omnes, imperio mortis subtractos, in libertatem Christus asseruit. Erant autem metu r^tortis per omnem vitam obnoxii servituti, quemadmodum et reliqui homines, quia vitam agebant in misera quadam servitute, dum, mortis imaginem semper ante oculos ferentes, ejus metu prohibebartur, ne puram voluptatem et gaudium ex ulla re perciperent; imo et eodem metu compellebantur interdum ad scelera perpetranda. Quamvis enim fuerint alii, qui animum suum per philosophiam confirmasse viderentur adversus timorem mortis, nihil tamen solidae consolationis invenerunt, ne illi quidem, qui tradiderunt animarum immortaUtatem; tum quia sola eam tenebant opinione, tum vero quod corporum a morte resurrectionem prorsus ignorarent. Quaeritur, quomodo liberaverit nos Christus, cum nemo sit hominum, qui mortem efi^ugiat. Quidam liberationem hanc exponunt a mortis terrore, quem nobis ademit Christus, spem certissimam praebens immortalitatis post hujus vitae exitum consequendae. Sed parti praecedenti, qua dicitur Christus morte sua diabolam spoliasse mortis imperio, magis est consentaneum, ut hic intelligatur ab ipsa morte nos liberasse, non ut eam non patiamur, sed ut in ea non maneamus, quomodo mansurus est, de quo Joannes 1. Epist.: Qui non diligit, manet in morte. Nos autem, ut ibidem dicitur, scimus, quia translati sumus de morte ad vitam, quoniam diligimus fratres. Haec igitur est vera et certa consolatio fidelium adversus metum mortis, quod non dubitent, si in Christo maneant, quin ab hac morte corporis per beatam resurrectionem ali^nando sint liberandi. Nam impiis resurrectio non erit a morte liberatio, sed transitus ad mortem deteriorem. Potest tamen haec sententiae pars et aliter accipi, ut sensus sit: Qui timore mortis, quam lex minatur, legi serviliter parebant, nec animum attollebant in spem bonorum coelestium, quae lex non promittebat. Tales erant plerique Judaei, ac de his proprie loqui videtur Apostolus, quoniam continuo subjicit, quod Christus semen Abrahae apprehendit. Et haec est illa servitus, de qua passim loquuntur Scripturae. Ab ea Christus suos liberat, dum per fidem proponit bona coelestia, et inspirat cordibus caritatem, quam merito mortis suae, ut omnem aliam gratiam, ipse nebis promeruit, qua legi parcatur ex amore justitiae.
2:16
16. Nusquam etiim angelos apprehendit, sed semen Abrahae apprehendit. Verb?im apprehendit utrobique praesentis temporis est, ex Graeco iTciXajmPavsTaL Alii, vitandae ambiguitatis causa, vertunt: assumit; sed eo verbo vim Graeci vocabuli non exprimunt, utpoto quod non simpliciter assumere aut accipere significat, sed apprehendere, vindicare, manum injicere in rem aliquam. Unde Chrysostomus putat, sumptam esse metaphoram ab iis, qui fugientes, seu feras seu homines, insequuntur et comprehendunt, ut seneus sit, Christum non angelicam naturam, sed humiinam, velut aversam et fugientem, apprehendisse, sibique copnlasse. Chrysostomo Theophylactus et Oecumenius astipulantur. Veruntamen hic sensus habet incommodum, tum quia praesentis temporis verbum, quo non temere usus est Apostolus, mutat in praeteritum; tum quia apprehendere angelos, pro eo, quod est, angelicam naturam assumere sibique copulare, nihilo mollius sonat, quum apprehendere homines, pro eo, quod est, humanam sibi adjungerenaturam. Quo tamen modo nemo locutus est. Ac priori quidem incommodo videtur occurri posse, si cum Latinis expositoribus urgeamus adverbium nusquam. Id enim ita exponunt: Nusquam angelos apprehendit, id est: In nuUa Scriptura legitur quidquam de angelica natura a Christo assumpta, vel assumenda. At de humana legitur, ubi ecriptum est: In semine tuo benedicentur omnes gentes. Dico: Cum Latinis; nam illius adverbii rationem Graeci interpretes non habent. Vix enim reperias, ubi Graecum d7]T.Qu ad locum referatur, sed passim significat asseverationem vehementiorem. Unde alii vertunt: Non enim videlicet, aut: Neque enim sane angelos apprehendit. Syrus autem interpres adverbium illud, velut redundans, omnino neglexisse videtur. At vero posterius incommodum, simul et proprietas Graeci verbi magis etiam nos cogunt cum F. Ribera ad investigandum sensum aliquem convenientiorem. Dixerat Apostolus, Christum participasse carni et sanguini, ut morte sua liberaret eos, qui timore mortis erant per totam vitam obnoxii servituti. Eam liberationem ita nunc explicat, ut ostendat, non ad angelos pertinere, quippe qui sunt immortales, et a timore mortis immunes, sed ad solos homines. Explicat autem eo vocabulo, quod, ut diximus, apprehendere seu vindicare significat. Vindicantur autem, qui in libertatem asseruntur. Itaque sensus esse videtur hujusmodi: Christus enim non angelos, sed nos homines e potestate diaboli mortis imperium habentis eripiens, velut injecta manu apprehendit, ac sibi vindicat et in libertatem asserit. Porro quamvis sententia vera sit de omnibus angelis, tam malis, quam bonis; nullos enim angelos Christus a morte liberavit: videtur tamen Apostolus solum ad bonos respicere, de quibus nimirum in superioribus locutus fuit. Nam diabolum proxime ex adverso statuerat tamquam morlis principem, e cujus potestate sint eripiendi captivi. Per semen Abrahae quidam accipiunt totum genus electorum ex Judaeis et gentibus. Id enim est spirituale semen Abrahae, juxta illud Rom. 9.: Qui filii sunt promissionis, aestimantur in semine. Alii, quod est probabilius, carnalem Abrahae posteritatem intelligunt, non quod ea sola aut tota apprehendatur a Christo, sed quia peculiariter ad illum populum pertinebant promissiones patribus factae, Paulo teste ad Rom. 9. et 15. Loquitur autem hoc pacto in gratiam Hebraeorum, ad quos scribit; cum alioqui generaliter ac plane dici potuisst-t: Non angelos, sed homines apprehendit. Quamouam id etiam observandum est, Apostolum tota hac Epistola gentium vocationem prudenter dissimulare, sive quod ejus mentio parum grata esset Hebraeis, sive quod instituto suo non necessaria.
2:17
17. Unde debuit per omnia fratribus similari. Concludit rationem in hunc modum: Christus apprehendit et in libertatem vindicat semen Abrahae, atque in genere homines electos; quod quidem facit eos sanctificando, velut Pontifex, ut mox subjungitur; at vero, qui sanctificat, et qui sanctificantur, ex uno omnes, id est, ejusdem naturae sunt et conditionis, uti supra dictum est; debuit ergo Chri" stus fratribus suis, id est electis, qui cum ipso futuri srnt ejusdem regni cuhaeredcs, ita per omnia sJmilis reddi, ut, quemadmodum illi participaverunt carni et sanguini, ipse quoque participaret eisdem. Id enim est, ejusdem esse cum illis naturae et conditionis; videlicet nominem esse, eumque mortalem, et miseriis subjectum. Nam peccatum et ea, quae ad peccatum inducunt, ut sunt ignorantia, concupiscentia, ejusque motus, quoniam negotio sanctificationis adversantur potius, quam subserviunt, haudquaquam assumi a Christo Pontifice et sanctificatore nostro debuerunt. Unde cap. 4., cum simili prorsus sententia dixisset, nos habere Pontificem per omnia tentatum pro similitudine f diserte removet peccatum, addendo: ahsque peccato.
Vt misericors fieret, et fidelis Ponti" fex ad Deum. Explicatio est superioris argumenti a fine. Pontificis enim partes sunt, condulere populo, et causam ejus fideliter et ex animo apud Deum agere. Non potuit autem Christus condolere miseriae nostrae, et ex eo commiserationis affectu causam nostram agere apud Deum, nisi naturae simul et conditionis, hoc est, mortalitatis nostrae particeps epset. Ita cap. 4.: Non enim habemus, inquit, Pontificem, qui non possit compati infirmitatibus nostris. Nomen Pontificis attributum Christo frequens occurrit in hac Epistola, ubi semper Graece est b.^y}z^t^c,y id est princeps sacerdotum, summus sacerdos. Ex quo sane consequens est, esse et alios novi testamenti sacerdotes, quorum Christus sit princeps. Quod obiter annotamus propter haereticos, hujas Epistolae testimoniis quibusdam abutentes ad exterminandum sacerdotium novae legis incruentum, quod, ex institutione Christi, per ejus ministros in Ecclesia quotidie exercetur. Jam quod ait: ad Deum, diminute translatum est ex Graeco: xa TTpoc Tov ^sov; subauditur enim xaxa, ut plenius vertendum fuerit, quemadmodum infra cap. 5.: In iis, quae sunt adDeum, id est, ut Erasmus paraphrasi reddidit: In his, quae apud Deum forent agenda. Quod ipsum explicatur verbis sequentibus: Ut repropitiaret delicta populi. Graece: ad propitiandum, id est, ad expiandum peccata populi. Sacerdotis enim ofl&clam est, Deum populo placatum reddere. Populum autem dicit vel universum coetum electorum, vel potius eam gentem, quam pauio ante vocavit semen Abrahae, cui salus fuerat promissa.
2:18
18. In eo enim, in quo passus est ipse tentatus. Male et contra fidem Graecorum exemplarium et veterum Latinorum in quibusdam codicibus, addita conjunctione, legitur: passus est enim et tentatus. Nec amplius est in Graeco, quam: In quo enim passus est ipse tentatus. Quod hunc sensum habet: Per hoc, quod ipsimet contigit tentatum esse etc; notandum est enim, in Graeco non esse aoristum STca&£v, qui legitur infra cap. 5. et 13., et 1 Petr. 2. atque alibi, quoties Scriptura Christum pro nobis passum testatur, sed praeteritum TtETTOV^sv, quo solent uti Graeci, dum significare volunt, cuipiam aliquid accidisse. Quem Graecismum B. Hieronymus imitatur epist. 85., dum ait: Quid patitur mensarum et viduarum minister, ut etc, id est: Quid ei everiit? Quid illi contigit? Nam illa ibi est vera apud Hieronymum lectio, a quibusdam mutata, quia non intellecta. Sensum hunc clare expressit Oecumenius. Sed et ipse locus eum postulat, cum alioqui sine conjunctione non cohaereat oratio, nec in parte sequenti duo repetantur verba: qui patiuntur et tentatur, sed posterius solum. Illud in eo causale est, ut Nom. 8.: In quo infirmabatur per carnem.
Potens est eis, qui tentantur succurrere. Sensus Apostoli est: Christum ex eo, quod ipse tentatus est, posse, id est, idoneum esse et accommodatum ad succurrendem aliis, qui tentantur. Loquitur de Christo ut homine. Est autem homo quisque propensior ad opitulandum miseris, si et ipse miserias fuerit expertus. Unde dicit illa apud poetam: Non ignara mali miseris succurrere disco. Reslat explicandum, de qua tentatione sermo sit in utraque parte. Sunt enim, qui Christum tentatum interpretentur, ^ hoc est, sollicitatum ad peccandum, sive a diabolo, sive a Judaeis. Alii tentatum dicunt, id est, interrogatum atque examinatum ab iisdem, ut de eo caperent experimentum, qui esset, quid sciret, quid ageret aut quid posset. Sed illi multo rectius, qui tentationem hanc exponunt de laborum, dolorum, mortis, caeterorumque malorum perpessioue, quod his tentari soleant homines, et per experientiam cognosci, quales sint. Hujusmodi suas tentationes agnovit Christus, dicens ad discipulos: Vos estis, qui perman^ sistis mecum in tentationibus meis, Lue. 22. De his etiam Jacobus Apostolus agit, cap. 1. suae Epist. dicens: Omne gan~ dium existimatej cum in tentationes varias incideritis. Denique hoc sensu etiam infra cap. 4. dicit Apostolus, Christum fuisse tentatum per omnia. Caeterum in posteriori parte prorsus apparet intelligi tentationes peccatorum; dixerat enim: Vt repropitiaret delicta populi.
2:2
The passages of the New Testament in which these appearances are alluded to (Act. 7, 31-35; Gal. 3, 19; Hebr. 2, 2) seem to favor the linking of the divine mediator angel with the Word; this interpretation was falsified by the Gnostic, and later Arian, currents, so as to give rise to Christological …
… encounters the antithesis between the economy established through the angels (cf. Acts 7:53), which was only an L. or a revelation (λόγος), and that inaugurated by Christ, which is a salvation (σωτηρία), that is, a religious institution that saves (Hebr. 2:2 ff.); between the first covenant, which was not without defects (ibid. 8:7), and the second, which has its laws written in minds and hearts, rather than on stone (ibid. 8:8 ff.).
2:3
… 1930, p. 184 ff.; J. Bonsirven [v. bibl.], p. 135). On the one hand, it is said that the L. was given for life and is holy and spiritual (Rom. 7:10 ff., 14); that it was communicated through the angels, with Moses acting as mediator (Gal. 3:19; cf. Hebr. 2:3), whence it is the chief boast of Israel (Rom. 9:4), led by it, as by a pedagogue, to Christ (Gal. 3:24); that by observing it one is declared righteous (Rom. 2:13; 10:5; Gal. …
2:4
… According to Paul the Holy Spirit spoke to the Fathers through Isaiah (Acts 28:26-27 = Is. 6:9-10). In other texts the Old Testament is cited with only the name of the Holy Spirit, so that the human author passes into second place (for example, Hebr. 2:4; 3:7; 9:8; 10:15). Besides this series of texts, the New Testament presents two that can be called classic, namely: II Tim. 3:16 and II Pt. 1:20.
2:9
… One of the fundamental arguments used, on the Catholic side, in the discussions with the Monophysites in E. had been the kávokis (Ethiopic: vardai "abasement") of the Incarnate Word, with the obvious citation of the passages of Scripture (and particularly Phil. 2, 6-10; Rom. 3, 10; Hebr. 2, 9; Act. 3, 15) that are interpreted with reference to the human nature. …
… Jesus' conception of his messianic kingdom is universalistic: he commanded the Apostles to preach the Gospel to all nations (Mt. 28:18); he is the light that enlightens every man (Jn. 1:9); he died for all (I Jn. 2:1-2, cf. 4:10; I Tim. 2:6; Heb. 2:9; II Cor. 5:14-15; Rom. 5:15-19).
2:10
… The devil is the prince of death (Hebr. 2, 14; Rom. 6, 23). Jesus Christ is the prince and the author of life (Act. 3, 15; Hebr. 2, 10). Passing over to Jesus Christ, man «is reborn». …
Later a theological deepening would further highlight the sanctifying justice of the Father in the Blood of C. (Rom. 3, 25-26); the Father who does not spare his own Son, but delivers him up for us all (ibid. 8, 32); he perfects, through sufferings, the captain and leader of our salvation (Hebr. 2, 10), that is, he makes him in all things like his brothers, tempted and tried as they are and therefore merciful, able to sympathize with our weaknesses (ibid. 2, 17-18; 4, 15): he learned …
… In the one elected to Grace, sin carries with it a mystery of malice and of decay that cannot be repaired as is fitting except by the priesthood, the ministry (Heb. 8:2) and immolation of the God-Man (ibid. 2:10-15). True it is that the capital act of reparation, the Redemption (v.), will remain exclusively personal to the Incarnate Word; but, organized in him, all the faithful will contribute …
2:11
… 17:17); «Grace and truth came through Jesus Christ» (ibid. 5:17). From Jesus Christ there springs, through the hierarchy and the priestly ministry, the «perfecting of the saints» (Eph. 4:12). Christ the Head sanctifies the Church his Body (ibid. 5:26; Heb. 2:11). The Church is a «holy nation» (1 Pt. 2:9). This constant flow of graces takes place through the Holy Spirit, the soul of the Church, who distributes the treasures of the supernatural …
2:14
… This full victory of the Redeemer over the serpent, according to St. Paul, consists in destroying, by death, the empire of the devil: the Son of God became man "that through death he might destroy him who had the power of death, that is, the devil" (Hebr. 2:14). But in order that by his death the Redeemer might fully conquer death and him who had dominion over it, that is, the devil, it was indispensable that his death should not be definitive, …
… The devil is the prince of death (Hebr. 2, 14; Rom. 6, 23). Jesus Christ is the prince and the author of life (Act. 3, 15; Hebr. 2, 10). Passing over to Jesus Christ, man «is reborn». …
… Cf. Jn. 12:31; Rom. 16:20; Heb. 2:14. Also in 1 Pt. 5:8 the devil is a d. that "devours." The d. here has nothing in common with the tauniu, still less with Tiāmat as H. Gunkel would have it, who maintains the Babylonian …
In the New Testament the preternatural person of S. is the center and the synthesis of the death-dealing empire (Hebr. 2:14) of evil. …
2:16
… (σάρκωσις) prevailed over others with which Sacred Scripture and the Fathers customarily indicate the mystery of the union of the Word with human nature, such as ἐφανερώθη ἐν σαρκί (1 Tim. 3:16); ἐκένωσεν (Phil. 2:7); ἐπιφάνεια (2 Tim. 1:10); λῆψις (Heb. 2:16); and among the Fathers: οἰκονομία (dispensatio = divine counsel for the salvation of men; cf. Irenaeus, Adv. haer., III, 17, 4; IV, 26, 1);
2:17
… (Heb. 2:17-18; 4:15).
The 5th b. has as its subject "the merciful" (οἱ ἐλεήμονες). Ἐλεήμων is said, in the New Testament, only of Jesus in Hebr. 2:17; the Septuagint renders with this word the double divine attribute ḥannûn and raḥûm (Vulg. misericors et miserator) of Ex. 34:6; Ps. 110:4, etc. He who, like God, forgives wrongs …
… (ibid. 8, 32); he perfects, through sufferings, the captain and leader of our salvation (Hebr. 2, 10), that is, he makes him in all things like his brothers, tempted and tried as they are and therefore merciful, able to sympathize with our weaknesses (ibid. 2, 17-18; 4, 15): he learned through his sufferings what obedience is, he offered up in the days of his life prayers and supplications with loud cries and tears, and was heard because of his …
… Soul of all these marvelous events is Christ, the one and eternal priest who regulates the relations between God and humanity (cf. Hebr. 2, 17; 4, 14; 5, 5 etc.): he is the only mediator (I Tim. 2, 5).
2:18
… St. Paul shows the fitness for men of the t. of J. C., who can thus better sympathize with human weaknesses (Hebr. 2:18; 4:15). - See plate CXXXVII.
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.