The office of a high priest. Christ is our high priest.
That Christ being a man and infirms, vvas therein but as al Priests. and that he also vvas called of God to this office: offering as the others: 8 and suffered obediently for our example. 11 Of vvhose Priesthod he hath much to say, but that the Hebrues haue neede rather to heare their Catechisme againe.
1For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:Imperocchè ogni pontefice preso di tra gli uomini è preposto a pro degli uomini a tutte quelle cose, che Dio riguardano, affinchè offerisca doni, e sagrificj pei peccati:FOR euery high Priest taken from amōg men, is appointed for mē in those things that pertaine to God: that he may offer giftes and sacrifices for sinnes:Omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in iis quæ sunt ad Deum, ut offerat dona, et sacrificia pro peccatis: 2Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.Che possa aver compassione degli ignoranti, e degli erranti: come essendo egli stesso circondato di infermità:that cā haue compassion on them that be ignorant and do erre: because him self also is cōpassed vvith infirmitie:qui condolere possit iis qui ignorant et errant: quoniam et ipse circumdatus est infirmitate: 3And therefore he ought, as for the people, so also for himself, to offer for sins.E per questo dee, come pel popolo, così anche per se stesso offerir sagrificio pei peccati:& therfore he ought, as for the people, so also for him self to offer for sinnes.et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis. 4Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.Né alcuno tal onore da se si appropria, ma ehi è chiamato da Dio, come Aronne.Neither doth any man take the honour to him self, but he that is called of God, as Aaron.Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron. 5So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.Così anche Cristo non si glorificò da se stesso per esser fatto pontefice: ma (glorificollo) colui, che dissegli: mio figliuolo se' tu, io oggi ti ho generato.So Christ also did not glorifie him self that he might be made a high priest: but he that spake to him, My Sonne art thou, I this day haue begottē thee.Sic et Christus non semetipsum clarificavit ut pontifex fieret: sed qui locutus est ad eum: Filius meus es tu, ego hodie genui te. 6As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.Come anche altrove dice: tu se' sacerdote in eterno secondo l'ordine di Melchisedech.As also in an other place he saith, Thou art a priest for euer, according to the order of Melchisedec.Quemadmodum et in alio loco dicit: Tu es sacerdos in æternum, secundum ordinem Melchisedech.
7Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.Il quale ne' giorni della sua carne avendo offerto preghiere, e suppliche con forti grida, e con lagrime a colui, che salvarlo potea dalla morte, fu esaudito per la sua riverenza:Vvho in the daies of his flesh, vvith a strong crie and teares, offering praiers and supplications to him that could face him from death, vvas heard for his reuerence.Qui in diebus carnis suæ preces, supplicationesque ad eum qui possit illum salvum facere a morte cum clamore valido, et lacrimis offerens, exauditus est pro sua reverentia. 8And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.E benché fosse Figliuolo di Dio, imparò da quello, che patì, l'ubbidienza:And truely vvhereas he was the Sonne, he learned by those things vvhich he suffered, obedience:Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam: 9And being consummated, he became, to all that obey him, the cause of eternal salvation:E consumato, diventò causa di eterna salute a tutti quegli, che sono a lui ubbidienti,and being consummate, vvas made to al that obey him, cause of eternal saluation,et consummatus, factus est omnibus obtemperantibus sibi, causa salutis æternæ, 10Called by God a high priest, according to the order of Melchisedech.Essendo stato chiamato da Dio pontefice secondo l'ordine di Melchisedech.called of God a high priest according to the order of Melchisedec.appellatus a Deo pontifex juxta ordinem Melchisedech. 11Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.Sopra di che grandi cose abbiamo da dire, e difficili a spiegarsi: dappoiché siete diventati duri di orecchie.Of vvhome vve haue great speache and inexplicable to vtter: because you are become vveake to heare.De quo nobis grandis sermo, et ininterpretabilis ad dicendum: quoniam imbecilles facti estis ad audiendum. 12For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.Imperocché quando, riguardo al tempo, dovevate esser maestri: avete bisogno, che siavi insegnato di nuovo quel, che siano i rudimenti del cominciamento de' parlari di Dio: e siete tali da aver bisogno di latte, e non di solido cibo.For vvhereas you ought to be maisters for your time, you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God: and you are become such as haue neede of milke, & not of strong meate.Etenim cum deberetis magistri esse propter tempus, rursum indigetis ut vos doceamini quæ sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, non solido cibo.
13For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.Or chi è al latte, non è pratico del sermone della giustizia: perché egli è bambino.For euery one that is partaker of milke, is vnskilful of the vvord of iustice: for he is a childe.Omnis enim, qui lactis est particeps, expers est sermonis justitiæ: parvulus enim est. 14But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.Ma il solido cibo è pei perfetti: Per coloro, i quali per consuetudine hanno i sensi esercitati a discernere il bene, ed il male.But strong meate is for the perfect, them that by custome haue their senses exercised to the discerning of good & euil.Perfectorum autem est solidus cibus: eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali.
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Witham
Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham)
The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. ch. XX. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. ch. XI.; St. Ambrose, lib. 2. ep. 14. Missam facere coepi; I began to say mass. It was introduced into this country [of Great Britain] with Christianity itself. See Ven. Bede's history, ch. XXVII. et b. 4. ch. XIV.
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See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts 6:6.; Acts 13:3.; Acts 14:22.; 1 Timothy 4:14. etc. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. ch. XXVII. Ed. Val.)
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Witham
So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, etc. (Witham)
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Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis 14:18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. ch. VIII.; St. Cyprian, lib. 2. ep. 3. ad Caeul.; Eusebius of Caesarea, lib. 5. Dem. Evang. ch. III.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. Chrysostom; etc. apud Bellarmine, lib. 1. de missa. ch. VI. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. ch. XXII.
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Witham
Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[Ver. 7. Exauditus est pro sua reverentia, eisakoustheis apo tes eulabeias. Even the last Protestant translation, though much more exact than any of the former, puts, and was heard in that he feared. If the Rhemes translation, which I have not changed, be obscure, I much doubt whether theirs can be better understood. I will not suppose that they mean with Calvin, that Christ was so abandoned on the cross as to be driven to despair, and that he feared and felt the punishments of the damned, from which he begged to be freed, and was heard. Beza, says Calvin, was the first author of this exposition, that is, of this blasphemy. I will rather suppose that the Protestant translators only meant, that Christ, as man, feared death. How then was he heard in that he feared? not so as to be freed from death, which he willingly underwent, but was heard so as to triumph over death, and shortly after to rise and ascend triumphant into heaven. Dr. Wells, in his amendments to the Protestant translation, has changed it in this manner, was heard so as to be delivered from his fear; and in his paraphrase expounds it thus, namely, by an Angel sent on purpose to strengthen him; so that he expounds this text of the fear and prayer of Christ in the garden, from which fear he was freed at the appearing of the Angel. (Luke xxii. 43.) I pretend, notwithstanding, that the Protestant translation, was heard in that he feared, though we take it with the additions made by Dr. Wells, was heard so as to be delivered from his fear, is far from being exact, nor can it be looked upon as a proper and literal translation from the Greek text, apo tes eulabeias. First, where is there any thing in the Greek for he feared, or his fear? or that he was delivered from his fear? This is to add in the text itself a particular exposition, which at the same time is contrary to what divers interpreters take to be the literal sense of these words, apo tes eulabeias, who by eulabeias understand that great respect and regard which was in the Father towards Christ, because he was his Son. St. Chrysostom understood the force of the Greek text as well as any one, and this seems the meaning of these his words: (log. e, p. 475, linea 20. Ed. Sav.) tosaue en autou e eulabeia, os kai apo toutou aideisthai auton ton theon. Nor does the Latin translator of St. Chrysostom, Mutius Scholasticus, in the edition of Fronto Ducaeus, seem to have mistaken the sense of St. Chrysostom, where we find, (hom. viii. p. 1478) tanta fuit ejus reverentia, ac pietas, ut ideò eum revereretur Deus. Others indeed expound it of the reverential and godly fear, or piety, that was in Christ, as man, towards God, his Father, and that his prayers were heard on this account: but this will not justify the Protestant translation, that he was heard in that he feared, not the paraphrase of Dr. Wells, so as to be delivered from his fear, as if by eulabeias were understood merely a natural fear and apprehension. I find Mr. Legh, in his Critica Sacra, on the word eulabeias, says that the Syriac version has from fear: but he is mistaken, as may be seen in Walton's Polyglot: the Syriac has only, he was heard, without any mention at all of any kind of fear, which is left out. Mr. Legh says, Nazianzen[St. Gregory of Nazianzus] and Theodoret follow this sense. He cites not the words nor the places. It must be again his mistake. Theodoret has nothing like it in his commentary on this passage, nor St. Gregory (orat. xxxvi.) where he cites these words of St. Paul. It is true eulabeias, especially in profane authors, has sometimes the same signification as timor, or metus. It is, says Scapula, timiditas circumspecta; but also, even in profane writers, the same as, religio, pietas in Deum. See also what examples Scapula brings on eulaboumai and eulabes; on which he says, apud Ecclesiasticos Scriptores, et in Test. Novi libris, circumspectus et cautus circa ea quae ad cultum divinum pertinent, religiosus, pius, ut Luc. 2. I know also, that in Hebrews 11:7., it is said of Noe[Noah], metùens, in the vulgar Latin, for eulabetheis; and in Acts xxiii. 10. Tribunus timens, eulabetheis; but neither do these two examples shew that in this place, where mention is made of our Saviour Christ, eulabeia can be properly and literally translated by fear, or that the sense is that Christ was heard so as to be delivered from his fear. For first, this exposition of fear and apprehension of death agrees not with the common exposition of the ancient Fathers, neither with St. Chrysostom and those who follow him, nor with the others, as I have shewn already. Secondly, this translation agrees not with the Protestant translation in other places. As for the substantive, eulabeia, it is only found in one other place in the New Testament, to wit, Hebrews 12:28., meta aidous, kai eulabeias, where the Protestant translation has with reverence and godly fear; and for the adjective, eulabes, where old Simeon is called eulabes in the common Greek copies, (Luke 2:25.) they have translated, a devout man. In Acts 8:2., the men that buried St. Stephen, andres eulabeis, are translated devout men, as also in Acts 2:5. Thirdly, the ancient Arabic version signifies propter reverentiam ejus, and the Ethiopic ob justitiam ejus, as they are in the translations of Walton, which agree with the Latin Vulgate, but not with that sense in which the English Protestants have translated the Greek. In fine, it must be observed that apo here, according to these versions, bears the sense of ob or propter, and not of ab or ex, of which signification see many examples in Estius. (Witham)] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, St. Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See (John 10:18.) and St. Chrysostom, hom. VII. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always hearest me. (John 11:42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham)
Menochius
What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)
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Witham
He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. (Witham)
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Witham
And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. (Witham)
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There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech.
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Witham
Of whom, that is of his high priesthood, according to the order of Melchisedech, we have mighty things to say, and very hard to be expounded or understood by you, at least many of you, who, though you ought to be masters after the gospel hath been so long preached, and even by the apostles of Christ, yet you are weak as to understanding it; (the Greek also signifies slothful and negligent) you stand in need of being taught the first elements and principles of the Christian faith, like children, who are rather to be fed with milk than with more solid meats. How many are there now in the like condition, who are for reading and expounding all the holy Scriptures according to their own way of thinking? (Witham)
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1. Euery high Priest.] The descriptiō of a Priest, and his office. By the description of a Priest or high Priest (for to this purpose al is one matter) he proueth Christ to be one in most excellent sort, First then, a Priest must not be an Angel, or of any other nature but mans. Secondly, euery man is not a Priest, but such an one as is specially chosen out of the rest, and preferred before other of the community, seuered, assumpted, and exalted into a higher state and dignitie then the vulgar. Thirdly, the cause and purpose vvhy he is so sequestred and piked out from the residue, is to take charge of Diuine things, to deale as a mediator betvvixt God and the people, to be the Deputie of men in such things as they haue to craue or to receiue of God, and to present or giue to him againe. Fourthly, the most proper and principal part of a Priests office is, to offer oblations, giftes, and sacrifices to God for the sinnes of the people: vvithout vvhich kind of most soueraine dueties, no person, people, or Commonvvealth can appertaine to God: and vvhich can be done by none, of vvhat other dignitie or calling soeuer he be in the vvorld, 3 Reg. 13. that is not a Priest: diuers Princes (as vve read in the Scriptures) punished by God, 2 Par. 26. and king Saul deposed from his kingdom, specially for attempting the same.
And generally vve may learne here, 1 Reg. 13. that in ijs qua sunt ad Deum, The Princes temporal authoritie how far it extendeth. in an matters touching God, his seruice, and religion, the Priest hath onely charge and authority: as the Prince temporal is the peoples gouernour, guider, and so retaine, in the things touching their vvorldly affaires: Vvhich must for al that by him be directed and manneged no othervvise, but as is agreable to the due vvorship and seruice of God. against vvhich if the terrene Povvers commit any thing, the Priests ought to admonish them from God.
Vve learne also hereby, There is a peculiar order & calling of Priests of the new Testament. that euery one is not a Priest, and that the people must alvvaies haue certaine persons chosen out from among them, to deale in their sutes and causes vvith God, to pray, to minister Sacraments, and to sacrifice for them. And vvhereas the Protestants vvil haue no Priest, Priesthod, nor sacrifice, but Christ and his death, pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv, and Christes person alone, and after him of no moe: therein they shevv them selues to be ignorant of the Scriptures, and of the state of the nevv Testament, Priests and sacrifice necessarie in the new Testament, & nothing derogatorie to Christs priesthod or sacrifice. and induce a plaine Atheisme and Godlesnesse into the vvorld. for, so long as man hath to doe vvith God, there must needes be some deputed, and chosen out from among the rest, to deale according to this declaration of the Apostle, in things pertaining to God, and those must be Priests. for els, if men neede to deale no more, but immediatly vvith Christ, vvhat doe they vvith their Ministers? Vvhy let they not euery man pray, and minister for him self, and to him self? Vvhat doe they vvith Sacraments, seing Christes death is as vvel sufficient vvithout them, as vvithout sacrifice? Vvhy standeth not his death as vvel vvith Sacrifice, as vvith Sacraments: as vvel vvith Priesthod, as vvith other Ecclesiastical functiō? There is no other cause in the vvorld, but that (Sacrifice being the most principal act of religion that man ovveth to God, both by his Lavv, and by the lavv of nature) the Diuel by these his ministers, vnder pretence of deferring or artributing the more to Christes death, vvould abolish it.
This definition of a Priest and his function, The difference and excellencie of Christs Priesthod. vvith al the properties thereto belonging, holdeth not onely in the lavv of Moyses, and order of Aarons Priesthod, but it vvas true before, in the lavv of nature, in the Patriarches, in Melchisedec, and novv in Christ, and all his Apostles, and Priests of the nevv Testament: sauing that it is a peculiar excellencie in Christ, that he onely offered for other mens sinnes, and not at all for his ovvne, as all other doe.
In the liturgy The Epistle for a Bishop that is a Confessor, and for S. Thomas of Canterburie.
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Concordance 2 Par. 26, 18.
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4. Taketh to him self.] A special prouiso for all Priests, Al true priests and preachers must be lawfully called thereto. preachers, and such as haue to deale for the people in things pertaining to God, that they take not that honour or office at their ovvne hands, but by lavvful calling and consecration, euen as Aaron did. By vvhich clause if you examine Luther, Caluin, Beza, and the like, or if al such as novv a daies intrude them selues into sacred functions, looke into their consciences, great and foul matter of damnation vvil appeare.
Concordance 1 Par. 23 13.
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5. Did not glorifie him self.] The dignitie & function of Priesthod is not to be vsurped. The dignity of Priesthod must needes be passing high and soueraine, vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod, and vvhen he vvould not vsurpe, nor take vpon him the same, vvithout his fathers expresse commission and calling therevnto: An eternal example of humility, and an argument of condemnation to al mortal men, that arrogate vniustly any function or povver spiritual, that is not giuen them from aboue, and by lavvful calling, and commission of their superiors.
Concordance Ps. 2, 7.
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6. A Priest for euer.] In the 109 Psalme, from vvhence this testimonie is taken, both Christes kingdom and Priesthod are set fourth. Christ both Priest & king: but his Priesthod more excellent of the two. but the Apostle vrgeth specially his Priesthod, as the more excellent and preeminent state in him, our Redemption being. vrought & atchieued by sacrifice, vvhich vvas an act of his Priesthod, and not of his kingly povver, though he vvas properly a king also, as Melchisedec vvas both Priest, and king, being a resemblance of Christ in both, but much more in his Priesthod. And our Lord had this excellent double dignitie (as appeareth by the discourse of S. Paul, Psal. 2. 109. and his allegations here out of the Psalmes) at the very first moment of his conception or incarnation. Christ a Priest as he is man, not as he is God. for you must bevvare of the vvicked heresie of the Arians and Caluinists (except in these later it be rather an errour proceding of ignorance) that sticke not to say, that Christ vvas a Priest, or did sacrifice, according to his Godhead. Vvhich is to make Christ, God the fathers Priest, and not his sonne, and to doe sacrifice and homage to him as his Lord, and not as his equal in dignity and nature. Therfore S. Augustine saith in Psal. 109. That as he vvas man, he vvas Priest: as God, he vvas not Priest. And Theodorete in Psal 109. As man, he did offer sacrifice: but as God, he did receiue sacrifice. And againe, Christ touching his humanity vvas called a Priest, and he offered no other host but his ovvne body. &c. 〈◊〉. pag. 89. Dialog. 1 circa med. Some of our nevv Maisters not knovving so much, did let fall out of their pennes the contrarie, and being admonished of the errour, and that it vvas very Arianisme, yet they persist in it of mere ignorance in the groundes of Diuinitie.
Concordance Ps. 109, 4.
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7. With a strong crie.] The sacrifice on the Crosse, vvas the principal acte of Christs priesthod. Though our Sauiour make intercession for vs, according to his humane nature, cōtinually in heauen also: yet he doth not in any external creatures make sacrifice, nor vse the praiers sacrificall, by vvhich our redemption vvas atchieued, as he did in the time of his mortal life, and in the act of his Passion, and most principally, vvhen vvith a loud voice, and vvith this praier, In manus tuas commende spiritum meum, Luc. 23. 46. he voluntarily deposed his soul, yelding it in most proper sort for a sacrifice. for in that last point of his death, consisteth specially his high Priestly office, and the very vvorke and consummation of our redemption.
Obserue more ouer, Priests praiers more effectual. that though commonly euery faithful person pray both for him self and others, and offer his praiers to God, yet none offereth by office, and special deputation, and appointment, in the person of the vvhole Church and people, sauing the Priest. Vvhose praiers therfore be more effectual in them selues, for that they be the voice of all faithful men together, made by him that is appointed and receiued of God for the peoples legate. Christs Priestly actions. And of this kind vvere all Christes praiers, in all his life and death, as all his other actions vvere: his fasting, vvatching, preaching, instituting, ministring, or receiuing Sacraments: euery one being done as Priestly actions.
7. For his reuerence.] Notorious Heretical trā slatiō to mainteine Caluins horrible blasphemie. These vvordes haue our English Translators perniciously and most presumptuously corrupted, turning them thus, In that vvhich he feared, contrarie to the version and sense of al antiquity, 〈Greek〉 Flac. Illyr. vpon this place. and to Erasmus also, and contrarie to the ordinarie vse of the Greeke vvord, as Beza him self defineth it Luc. 2 v. 25: and contrarie to the propriety of the Greeke phrase, as not onely the Catholikes, but the best learned Lutherans do shevv and proue by many examples. They folovv herein the singular presumption of Caluin, vvho vvas the first (as his fellovv Beza confesseth) that euer found out this interpretation. Vvhich neither S. Chrysostom, nor any other, as perfect Graecians as they vvere, could euer espie. Vvhere, onely to haue made choise of that impious and arrogant Sectaries sense, before the said fathers and all the Churches besides, had been shameful ynough: but to set the same dovvne for very Scripture of Gods blessed vvord, that is intolerable, and passeth al impiety. And vve see plainely that they haue no conscience, indifferencie, nor other purpose, but to make the poore Readers beleeue, that their opinions be Gods ovvne vvord, and to dravv the Scriptures to sound after the fantasie of their heresies. But if the good Reader knevv, for vvhat point of doctrine they haue thus framed their translation, they vvould abhorre them to the depth of Hel. Caluins blasphemie that Christ suffered hel paines vpō the crosse, and that his death othervvise were insufficient. forsooth it is thus: they vvould haue this Scripture meane, that Christ vvas in horrible feare of damnation, and that he vvas not onely in paines corporal vpon the Crosse (vvhich they hold, not to haue been sufficient for mans redemption) but that he vvas in the very sorovves & distresses of the damned, vvithout any difference, but that it vvas not euerlasting, as theirs is.
For this horrible blasphemie (vvhich is their interpretation of Christes descending into Hel) Gods holy vvord must be corrupted, and the sacrifice of Christes death (vvhereof they talke so presumptuously) must no• be ynough for our redemption, except he be damned for vs also to the paines of Hel. Vvo be to our poore Countrie, that must haue such bookes, and read such translations. See Caluin and Beza in their Commentaries and Annotations vpon this place, and you shal see, that for defense of the said blasphemies they haue thus translated this text. See the Annotations before, Christ yelding vp the Ghost, accomplished our redemption. Act. 2, 27 and Mat. 27, 46.
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9. Consummate.] The ful vvorke of his sacrifice, by vvhich vve vvere redeemed, vvas vvholy consummate and accomplished, at the yelding vp of his spirit to God the Father, vvhen he said, Consummatum est. Io. 19. 30. though for to make the same effectual to the saluation of particular men, he him self did diuers things, and novv doth in heauen, and our selues also must vse many meanes, for the application thereof to our particular necessities. See the next Annotation.
9. Was made to all.] The Protestants vpon pretence of the sufficiencie of Christes Passion, and his onely redemption, Christs Passiō sufficient for al, but profitable to them only vvhich obey, not by faith only, but by doing as he and his Church commaund. oppose them selues guilefully in the sight of the simple, against the inuocation of Saincts, and their intercession, and help of vs, against our penitential vvorkes or suffering for our ovvne sinnes, either in this life or the next: against the merites of fasting, praying, almes, and other things commended to vs in holy Vvritte, and against most things done in the Church, in sacrifice, Sacrament, and ceremonie. But this place and many other shevv, that Christes Passion, though it be of it self far more sufficient and forcible, then the Protestants in their basenesse of vnderstanding can consider, yet profiteth none but such, as both doe his commaundements, and vse such remedies and meanes to apply the benefite thereof to them selues, as he appointeth in his vvord, or by the Holy Ghost in his Church. And the Heretikes that say, faith onely is the thing required to apply Christes benefites vnto vs, are hereby also easily refuted. for vve do not obey him onely by beleeuing, but by doing vvhatsoeuer he commaundeth. Lastly, vve note in the same vvordes, that Christ appointeth not by his absolute and eternal election, men so to be partakers of the fruite of his redemption, vvithout any condition or respect of their ovvne vvorkes, obedience, or free vvil: but vvith this condition alvvaies, if men vvil obey him, and do that vvhich he appointeth. See S. Augustine (or Prosper) to. 7 Respons. Prosperi li. 2. •r•iculo 1 ad obiectiones Vincentij, vvhere he saith of the cup of Christes passion, It hath in deede in it self, to profite al: but if it be not drunken, it healeth not.
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11. Inexplicable.] The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie. Intending to treate more largely and particularly of Christes or Melchisedek• Priesthod, he forvvarneth them that the mysterie thereof is far passing their capacitie, and that through their feeblenes in faith and vveakenes of vnderstanding, he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv. Among vvhich (no doubt) the mysterie of the Sacrament and Sacrifice of the altar, called MASSE, vvas a principal & pertinent matter: vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their, vvritings, vvhich might come to the hands of the vnfaithful, vvho of al things tooke soonest scandal of the B. Sacrament, as vve see Io. 6. He spake to the Hebrues (saith S. Hierom ep 126) that is, to the Ievves, and not to faithful men, to vvhom he might haue been hold to vtter the Sacrament. And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death, vvhen they thought not right of Christes death it self. Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse.
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St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 3
“Honour widows that are widows indeed.” Be the friend of orphans; for God is “the Father of the fatherless, and the Judge of the widows.” Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… For hear how he began: “Having a great High Priest that is passed into the heavens” ( c. iv. 14 ); and omitting to say how He was great, he says again, “For every High Priest taken from among men, is appointed for men in things pertaining to God.” (
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 38
… For, according to what is said in the Epistle to the Hebrews of “every high priest taken from among men,”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… who can have compassion on the ignorant and on them that are out of the way; for that he himself also is encompassed with infirmity. And by reason hereof he ought, as for the people so also for himself.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… but, since you are desirous of hearing yet others, listen to the apostle when he says, “For every high priest taken from among men is ordained that he may offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
XVIII. I, however, for I confess myself to be a man,—that is to say, an animal shifty and of a changeable nature,—both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by shewing mercy make provision for mercy. For I know that I too am compassed with infirmity,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… not the voluntary offering of himself, nor the taking it upon himself, but the vocation from heaven, that he should offer gifts for sins who could be touched for those who sinned, for He Himself, it is said, bears our weakness.
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… family than sharers in his righteousness, there came, after the likeness of that Melchisedech, of whom we read in the Old Testament, the true Melchisedech, the true King of peace, the true King of righteousness, for this is the interpretation of the Name, “without father, without mother, without genealogy, having neither beginning of days nor end of life,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 54
… For “all have sinned, and come short of the glory of God, being justified freely by His grace” ( Rom. iii. 23, 24 ), even the priests themselves. Wherefore Paul also saith of the priest, that “he ought as for the people so also for himself to offer for sins, for that he also is compassed about with infirmity.” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.11
… For Christ is a High Priest like Aaron; since He glorified not Himself to be made a High Priest, but He that spake unto Him, Thou art a Priest for ever after the order of Melchizedek
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… not the voluntary offering of himself, nor the taking it upon himself, but the vocation from heaven, that he should offer gifts for sins who could be touched for those who sinned, for He Himself, it is said, bears our weakness. No one ought to take this honour upon himself but they are called of God, as was Aaron,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common (
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… who can have compassion on the ignorant and on them that are out of the way; for that he himself also is encompassed with infirmity. And by reason hereof he ought, as for the people so also for himself.” And a little further on interpreting this he says, “As was Aaron so also was the Christ.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
… Now you say in your letter that you had exceedingly wished for rest. But in this you shew that you have fitly assumed pastoral responsibility, since, as a place of rule should be denied to those who covet it, so it should be offered to those who fly from it. And no man taketh this honour unto himself, but he that is called of God , as was Aaron (
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St Gregory of Nyssa † AD 395 Against Eunomius 6.2
And although we make these remarks in passing, the parenthetic addition seems, perhaps, not less important than the main question before us. For since, when St. Peter says, “He made Him Lord and Christ ,” and again, when the Apostle Paul says to the Hebrews that He made Him a priest
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
47. He is the good Physician, Who has taken upon Him our infirmities, has healed our sicknesses, and yet He, as it is written, honoured not Himself to be made a High Priest, but He Who spake to Him. The Father said: “Thou art My Son, this day have I begotten Thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; (
St Augustine of Hippo † AD 430 The Confessions 11.13
… but all these of ours shall be when all shall cease to be. Thy years are one day, and Thy day is not daily, but today; because Thy today yields not with tomorrow, for neither doth it follow yesterday. Thy today is eternity; therefore didst Thou beget the Co-eternal, to whom Thou saidst, “This day have I begotten Thee.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
Ver. 6 . “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
… vii. 16 .) And “Thou art a Priest for ever.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.1
… “God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams.” David also says: “Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected;
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 31
… Thus the Mediator of God and men, Christ Jesus, having the power of every creature subjected to Him by His own Father, inasmuch as He is God; with every creature subdued to Him, found at one with His Father God, has, by abiding in that condition that He moreover “was heard,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… And further these,—His ignorance, subjection, prayer, asking, increase, being made perfect. And if you like even more humble than these; such as speak of His sleeping, hungering, being in an agony, and fearing;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… That since the Father knows, therefore also does the Son, as it is evident that this cannot be known or comprehended by any but the First Nature. There remains for us to interpret the passage about His receiving commandment, and having kept His Commandments, and done always those things that please Him; and further concerning His being made perfect,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… For what means the [expression] “with strong crying”? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not [merely] say that He prayed, but also “with strong crying.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… and having been made perfect He became unto all that obey Him the author of eternal salvation; named of God a high priest of the order of Melchisedec.”
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Tertullian † AD 220 On Patience 3
… and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being “Lord” He becomes “Master,” teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant and Obedient and Gave and Learnt,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
VI. The same consideration applies to another passage, “He learnt obedience by the things which He suffered,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… But since the race of men is hard of belief, He condescends to the same [things] with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did [the Apostle] make that other statement: “He learned from the things which He suffered” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“It remained for us to treat of what was commanded Him and of His keeping the commandments and doing all things pleasing to Him; and further of His perfection, exaltation, and learning obedience by all that He suffered,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent, can do nothing of Himself, either say, or judge, or give, or will. And further these,—His ignorance, subjection, prayer, asking, increase, being made perfect.
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spake these words of truth. For to these Corinthians he saith, “Neither yet now are ye able;” but unto the others ( Heb. vi. 1 .) “Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:” and again, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
“And was heard,” (he says), “in that He feared; though He were a Son , yet learned He obedience by the things which He suffered.” (
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St Jerome † AD 420 The Letters of St. Jerome 48.21
… She is the east gate, spoken of by the prophet Ezekiel, always shut and always shining, and either concealing or revealing the Holy of Holies; and through her “the Sun of Righteousness,” our “high priest after the order of Melchizedek,”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… like as if one should have a sharp sword, so again does such an one become invincible. And for the understanding of Paul’s words there is needed also a pure life. For therefore also he said: “Ye are become such as have need of milk, seeing ye are dull of hearing.” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 2
And that you may not suffer this, (I shall not cease continually thus to warn you,) strengthen your minds, that ye may not hear what the faithful among the Hebrews heard from Paul. For to them he said that he had “many things to say, and hard to be uttered” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 54
… Since sins do use, yea they do use to debase a soul. Wherefore It saith, “Seeing ye are become dull of hearing.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
… And observe, I pray thee, how he constantly needs bodily im ages; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were “dull,” and “had need of milk, not of strong meat.” “All things are naked,” he says, “and opened unto the eyes of Him, with whom we have to do.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
[4.] “Being called,” he says, “of God an High Priest after the order of Melchisedech”: (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
“That ye may not become dull.” Still “become”; and yet he said above, “seeing ye are become dull of hearing.” (
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Origen † AD 254 Origen Against Celsus 3.53
… “And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.20
There is also an arche in a matter of learning, as when we say that the letters are the arche of grammar. The Apostle accordingly says:
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… lest finally the Apostles should be found at fault, in that when commanded to baptize in the name of the Father, and the Son, and the Holy Ghost, they baptized in the name of Jesus only. I speak to you, brethren, to you, who are no longer nourished with milk, but with meat, and are strong
St Basil the Great † AD 379 De Spiritu Sancto 14
… Surely it is altogether childish, and like a babe who must needs be fed on milk,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… but which is not good for those who are still somewhat simple and greedy in their habit; just as solid food is not good for those who are yet tender, and have need of milk.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… But they who deem Him God are inspired by God and are illustrious in their mind; and they who go further and call Him so, if to well disposed hearers are exalted; if to the low, are not reserved enough, for they commit pearls to clay, and the noise of thunder to weak ears, and the sun to feeble eyes, and solid food to those who are still using milk;
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For that His speech should have some adaptation to the capacity of the hearers, with a view to their profit, no one would conceive to be unworthy of God’s love to man, for Paul the follower of Christ knew how to adapt his words suitably to the habits and disposition of his hearers, making himself milk for babes and strong meat for grown men
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
See, for example, Paul himself, hardly bearing it, because his scholars were delaying a long time in their earlier lessons: “For when for the time,” saith he, “ye ought to be teachers, ye have need to be taught again which be the first principles of the oracles of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but [says] that they were once even good; (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
[1.] You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And with good reason: “For when for the time ye ought to be teachers, ye have need again that some one teach you the elements of the first principles of the oracles of God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
[2.] In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls “rain”: and what he said above, “when for the time ye ought to be teachers” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
In a marvelous and triumphant way he cast out the Jewish [system]. On this account he said, “Ye are become dull,” (
St Augustine of Hippo † AD 430 The Confessions 13.18
… For they are necessary to such as he Thy most prudent servant could not speak unto as unto spiritual, but as unto carnal —even he who speaketh wisdom among those that are perfect. But the natural man, as a babe in Christ,—and a drinker of milk,—until he be strengthened for solid meat,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.4
… and are become such as have need of milk, and not of strong meat. For every one that useth milk hath no experience in the word of righteousness; for he is a babe. But strong meat belongeth to them that are perfect, even those who by habit have their senses exercised to distinguish good from evil.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.36
… Ever mindful of these blessings he honours his benefactor with hymns of praise. Associated with him in this divine worship are his sisters, who have maintained virginity throughout their lives, thinking the study of the divine oracles
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… ‘For every one that partaketh of milk is unskilful in the word of righteousness
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… v. 20 ), this he says likewise, “unskilled in the word of righteousness,” that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by “righteousness” he here means Christ, and the high doctrine concerning Him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, “For every one that useth milk is unskilled in the word of righteousness, for he is a babe” (
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Origen † AD 254 Origen Against Celsus 6.13
… he shall be accounted as nothing.” We maintain, indeed, that “human” wisdom is an exercise for the soul, but that “divine” wisdom is the “end,” being also termed the “strong” meat of the soul by him who has said that “strong meat belongeth to them that are perfect, even those who by reason of use have their senses exercised to discern both good and evil.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.32
… should be purified with these, but the heavenly things themselves with better sacrifices than these.” Now to find out all the particulars of these and to state in its relation to them that sacrifice of the spiritual law which took place in Jesus Christ (a truth greater than human nature can comprehend)—to do this belongs to no other than the perfect man,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… by Paul , ‘Let him that is weak eat herbs.’ But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, ‘Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… But like that house, built on the sand by the foolish man, so he, being without understanding , falls before the assault of temptations, as it were by the winds. But the saints, having their senses exercised in self-possession
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.3
… but that, having strewn some seeds now in a summary way, we may not forget the same when afterwards more widely tilled. But let those here present whose habit of mind is mature, and who have their senses already exercised to discern good and evil
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.45
… Others require the wisdom which is spoken among the perfect, and the higher and more solid food, since their senses have been sufficiently exercised to discern
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.49
49. Among us, however, there is no boundary line between giving and receiving instruction, like the stones of old between the tribes within and beyond the Jordan: nor is a certain part entrusted to some, another to others; nor any rule for degrees
St Gregory of Nyssa † AD 395 On Infants' Early Deaths 1
… for hitherto ye were not able to bear it .” But to those who have grown to the full measure of intellectual maturity he says, “But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised…
St Gregory of Nyssa † AD 395 On the Making of Man 20.1
… but I find a certain distinction, according to Scriptural use, between “knowledge” and “discernment”: for to “dis cern” skilfully the good from the evil, the Apostle says is a mark of a more perfect condition and of “exercised senses
St John Chrysostom † AD 407 Homilies on Ephesians 11
… For having said, “We know in part” ( 1 Cor. xiii. 9, 12 .), he adds also the word “darkly,” and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he saith also elsewhere, “But solid food is for full-grown men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… Which he also hinted near the end [of the Epistle], saying, “Be not carried aside by divers and strange doctrines.” ( c. xiii. 9 .) This is the meaning of “to discern good and evil.” “For the mouth tasteth meat, but the soul trieth words.” ( Job xxxiv. 3 .)
St Augustine of Hippo † AD 430 On the Holy Trinity 12.13
… not the sense of which it is written in the epistle addressed to the Hebrews, where we read, that “strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil;”
St Augustine of Hippo † AD 430 On Continence 15
… in order that, by not doing what He punishes, we may deserve to learn of Him, why He permits to exist what He punishes. For, as it is written, “solid food is for the perfect,”
St Augustine of Hippo † AD 430 Against Lying 39
39. But, some man will say, “Strong meat is for them that are perfect.”
John Cassian † AD 435 The Conferences of John Cassian 2.4
… With understanding the storehouses are filled with all precious riches and good things.” This I say is “solid food,” which can only be taken by those who are full grown and strong, as it is said: “But solid food is for full grown men, who by reason of use have their senses exercised to discern good and evil.”
5:1
The word "for" gives the reason why he said at the end of the preceding chapter, "Let us approach with confidence to the throne of his grace." This reason is that Christ is our high priest, and has in himself all the excellent qualities, offices and duties of a high priest: and so the Apostle fittingly passes here from the comparison and excellence of Christ with Moses in the leadership and legislation of the Church to the comparison and high priesthood of Christ, and demonstrates him to be endowed with duties even more worthy and excellent than the priesthood of Aaron. Note here a remarkable description of a high priest from three qualities, offices and marks, which he demonstrates to be fitting for Christ. The first is that a high priest be taken from among men, as it were chosen, more worthy than others, more apt, more eminent, superior in prudence and virtue: who can have compassion on other men as his natural associates, and can sympathize with and succor their frailties, and the more readily and ardently, the more he is both a partaker of their nature and conscious of their miseries, having often experienced the same in himself. The second mark and office of a high priest is that he be appointed for men in those things that pertain to God, that is, that he act for men, their cause before God, as their mediator, and pray and intercede for them; and that he also exercise the priesthood of the people before God, and administer sacred things, and those which pertain to the worship of God. For since the people are bound to worship God by public worship, rite and ceremonies, and to exhibit to him as their own, and the creator and lord of all things, the highest honor and worship; yet this cannot be done fittingly by individual men, who are often rude and common, for this reason one is chosen from all who is more learned and suitable, who may fittingly perform this for the other men, and through whom the others may publicly exhibit the worship owed to God by fixed rites and ceremonies. Hence indeed all nations from the dictate of right reason and nature have always appointed certain priests, who would offer and perform this public worship of latria for themselves to God. Whence it follows that Christians also, from the law both of nature and of nations, ought to have their own priests, likewise their own sacred things and sacrifices, namely of the Eucharist, by which they may worship God publicly and solemnly: otherwise indeed the commonwealth and the Church would be mutilated and maimed, and more imperfect than it was among the Jews and any other nations whatsoever. The third quality and office of a high priest is "that he may offer gifts and sacrifices for sins," namely that he may appease and reconcile God angered by sins and sinners, through gifts and sacrifices. He calls "gifts" the offerings of first fruits and other things, such as bread, wine, grain, which were not burned or consumed, but were given whole to God for the use of the priests and the temple: but he calls "sacrifices" the victims both of animals which were slain to God, and of flour and wine, which were either burned or poured out, shed or consumed to God: thus Theophylactus. For in Greek θυσίαι, that is, victims or sacrifice, is said from the verb θύω, that is, to slay, to sacrifice and to make a burnt offering, so that in part it has the idea of what θυμιάομαι, that is, to burn, to fumigate. Paul alludes to Leviticus 7, verses 12 and 13, where Moses, speaking of the victim of peace, which is offered for thanksgiving, calls it תבזה "tsebach," that is, as the Septuagint translates it, θυσίαν, that is, a sacrifice or victim which is immolated; but the loaves, wafers and cakes, which were offered with it, he calls קרבן "korban," that is, as the Septuagint translates it, δῶρον, that is, a gift or offering: although elsewhere often these names are confused, and gifts or offerings are called the very bloody victims which are burned to God.
5:2
Who could have compassion on those who are ignorant and err. — "Could have," that is, apt, inclined, easy to have compassion. See the sayings at chapter 2, verse 18. For "have compassion," in Greek it is μετριοπαθεῖν, that is, to conduct oneself moderately, modestly, gently, so that namely he does not spurn those who sin, is not angry with them, does not flare up; but humbles himself to their misery, shows himself human and kind to them, has compassion on their ignorance, rudeness, lapses and vices, knowing that it can happen that he himself also falls and sins. Whence Theophylact takes μετριοπαθεῖν for συμπαθεῖν, that is, to suffer with. Hence also our Interpreter renders it, "have compassion." Note. The Apostle here calls any sinners whatsoever, whether from weakness, or from ignorance, or from malice, "ignorant and erring": for ignorance and error are always joined with sin, at least practical error. For he who sins, here and now implicitly judges this good and this pleasure, for example of gluttony, lust, vengeance, to be to be pursued by him, and by this very fact judges the same tacitly to be preferred to the law of God, and to God himself, who forbade and prohibited it; which is indeed a most grave error, about which I have already said more elsewhere. Because he himself also is compassed about with infirmity. — The Apostle here understands a twofold infirmity, the former of nature, the latter of concupiscence and guilt; both was and is in all priests, who were mere men: in Christ, however, only the former was, which is as it were essential to the priest, so that namely he is of the same nature as other men, and a partaker and sharer in their miseries and hardships. The second was not in Christ, inasmuch as it is not essential to the priest; indeed it is a vice and impediment to the priest: for by this very fact that someone is subject to sin, he becomes less fit for expiation of sins and for reconciling God to sinners: which is the proper office of the priest. In this respect therefore Christ excels all other priests, inasmuch as he alone was completely immune from sin, so that he neither felt infirmity and concupiscence prone to sin: yet Christ was able to measure how great it is in man from the former infirmity of his nature, and so he felt and experienced the same in a like manner, and therefore easily has compassion and condolence with those laboring under it.
5:4
He resumes and explains the first condition of the priest, namely that they ought not to thrust themselves in and intrude, but to be assumed and chosen by God for the priesthood, just as Aaron and his posterity were chosen; and this for the purpose that he may apply the same to Christ, and prove it to be fitting for Christ, as is evident from what he immediately adds.
5:5
In Greek ἐδόξασεν, that is, glorified, did not seek glory and dignity, did not usurp it, but was raised to it and chosen by God the Father, who said to Christ, Psalm 2: "Thou art my son, this day have I begotten thee," as if to say: You ought not to marvel, O Hebrews, that Christ was constituted a priest by the Father, and was set above Aaron, because Christ is the Son of God the Father; if he is the Son, what wonder if the dignity of the priesthood is given to him, especially since it was received by the law of nations even before Moses and Aaron, that firstborn sons were priests and high priests. Concerning which matter St. Jerome writes thus, epistle 126 to Evagrius: "The Hebrews hand down," he says, "that until the priesthood of Aaron, all firstborn from the line of Noah, whose series and order is described, were priests, and offered sacrifices to God: and these are the firstborn which Jacob sold to his brother Esau." Therefore by this common law of nations, the priesthood and high priesthood were owed to Christ, as the only-begotten and firstborn of the Father, indeed the firstborn of all creation.
5:6
"Says," namely God the Father to God the Son made man, when he chose and constituted him a priest: for that these words are from God the Father to the Son is evident from verse 1, Psalm 109, where he says: "The Lord said" (namely God the Father) "to my Lord" (namely to Christ his Son). Note: When he says Christ is "a priest according to the order," that is, the rite, "of Melchisedech," by this very fact he prefers Christ to Aaron; for Melchisedech was more worthy than Aaron, as the Apostle demonstrates in many ways at chapter 7, where I shall explain this order of Melchisedech.
5:7
Who in the days of his flesh. — He who, while living in this mortal and fragile flesh among men. Thus St. Thomas; for Christ laid aside this flesh in death, and in the resurrection put on immortal and impassible flesh. The Apostle brings this forward to prove that Christ our high priest was encompassed with our infirmity, and therefore could easily condole with us and suffer with us: he proves this infirmity of Christ, first, from the flesh of Christ being similar to our flesh. Second, from the fact that, being placed in the agony of death in the utmost anguish and sorrow, he asked to be freed from death. Third, from the fact that from this anguish he wept and cried out vehemently, and, as the Syriac has it, bellowed (for this is what נעתש "geata" signifies) to the Father, asking for help and deliverance. Note: The Apostle appears to speak of the prayer of Christ in the garden, where he was betrayed by Judas and pressed by the Jews. Thus Theodoret, Oecumenius, Anselm. Again, he appears to speak of the prayer of Christ on the cross; for there indeed Christ cried out with a loud voice: "My God, my God, why hast thou forsaken me? Father, into thy hands I commend my spirit." Thus Ambrose. Hence it is clear that Christ in that prayer and perhaps often elsewhere shed tears, although the Evangelists do not relate it; nor is this wonderful, since in the same prayer Christ sweated blood from anguish, as Luke has it, chapter XXII, verse 44; for, as St. Bernard says, sermon 3 on Palm Sunday: "Christ was not content with the tears of his eyes, but wished to weep and wash away our sins with the bloody tears of his whole body." Whence note secondly, that this anguish of Christ, his tears and bloody sweat, a witness to the infirmity assumed by Christ, proceeded from a vivid imagination of the scourging, the crowning, the death and all the sufferings which he was about to undergo shortly: from this indeed naturally flowed the horror and anguish of these things, and while Christ struggled with it to overcome it, and exerted the utmost force upon himself against it, being in agony he sweated blood. Note thirdly, that in that prayer Christ asked not only to be freed from death, but also and more to free us from sin and death, and therefore finally accepted death with absolute and efficacious will, and asked that the Father's will concerning it be done, saying: "Nevertheless not my will, but thine be done," and in this he was heard, as the Apostle adds. He was heard. — Not in his former petition and quasi natural will, by which he asked conditionally and inefficaciously, if it could be, to escape death: for Christ himself corrected that, and absolutely did not wish it to be fulfilled; but in his latter petition and absolute and efficacious will, by which he prayed not for flight from the cross and death, but for the fulfillment of the Father's will concerning his passion, and its fruit, namely that by his passion and death he might merit for himself resurrection from death, for us salvation both of body and soul. Paul adds this to show that the prayers of Christ our high priest are efficacious, and are heard by the Father, and therefore all hope and confidence should be placed by us in Christ. For his reverence. — In Greek ἀπὸ τῆς εὐλαβείας, which first, Calvin and Beza translate "from fear," namely of eternal damnation, as if Paul said: Christ was heard and freed from the fear of damnation, in which he was involved, while placed in agony, wholly struck in mind, dismayed and overwhelmed by the weight of God's wrath, he saw God to be most hostile to him on account of the sins of men: so that he could not sustain the weight of divine wrath, and thought himself already lost, whence he exclaimed "My God, my God, why hast thou forsaken me?" Which words, Beza says, are those of a man already sinking in the very abyss crying out. For Calvin and Beza think that the redemption and satisfaction of Christ would not have been complete unless Christ had received all of God's wrath, and felt God to be most hostile to him, and thus felt the damnation owed to our sins, and the torments of a damned man; for Calvin recognizes no other hell or damnation than this of apprehension and imagination, namely that damned souls perpetually apprehend God to be wrathful toward them, by which apprehension they torment themselves. But this is a blasphemy as absurd as it is horrible and unheard of in all ages. For if Christ in agony thus despaired, and felt and suffered our damnation, then he not only sinned most gravely, but was also damned for that time, just as Judas is already damned; and consequently by that very act he could not satisfy for us so much, but rather far more provoked God, and inflicted upon him a most grievous injury. Wherefore Christ could not then be our redeemer, but rather needed another far more powerful redeemer. How can Christian ears bear these words: Christ despaired, Christ succumbed to the wrath of God, Christ was condemned by God? We know that Christ succumbed to death, but by His own will, and therefore He cried out: "My God, My God, why hast Thou forsaken me?" namely in the sense of the cross and death, so that by this sense of His He might either take away or diminish the sense of death for the Martyrs and for all of us. But who would not shudder to say, or even to hear, that Christ succumbed to desperation, condemnation, and hell? Beza will respond that these movements of desperation in Christ were not deliberate, nor were they in His will and higher reason, but only in the lower part and appetite. But this is said wrongly and foolishly, first, because in Christ just as in Adam, there was no movement of concupiscence or any passion that preceded reason, but all His acts reason foresaw, drew forth, and directed, so that they would be acts of a perfect man, namely rational and deliberate. Second, because the sensitive or lower appetite cannot apprehend God as angry with itself: for this object, being spiritual and sublime, belongs to reason and the higher part. Third, because even if we concede that these movements of Christ were only in the lower part, nevertheless they cannot be denied to have been in some way voluntary to Christ: for Christ noticed these movements in Himself and permitted them, when He accepted them as it were as a penalty owed to our sins: for every acceptance of penance and satisfaction must be free, and must happen through reason and will. Just as therefore any man who feels and notices in himself movements of blasphemy, vengeance, lust, even in the sensitive appetite alone, and does not repel them, is considered to consent to them and to sin: so according to Beza, Christ, noticing these movements of desperation in Himself, and permitting them, indeed accepting them, must be considered to have consented to them. For thus it happens in any other man who yields to desperation and succumbs to it. Finally, Christ could not conceive God as so hostile to Him, be troubled in mind and fall into this abyss of desperation: for Christ knew that He supremely loved the Father, and that He was in turn most dear to the Father; He knew that from the highest charity, reverence, and obedience toward the Father, He had taken upon Himself to expiate our sins; He knew that He could not be abandoned by the Father; He knew that in all this passion the Father would be with Him, so that He would steadfastly go to and overcome death and all torments; He knew that His passion, our redemption, and all things would succeed according to His wish, and that He would be the victor and lord of all: how therefore would He be troubled in mind, be shaken, be overwhelmed, despair? especially since He knew that God is properly angry only at fault, He Himself knew that He was immune from all fault, inasmuch as He had taken upon Himself not the faults of men, but only the penalties owed to their faults. He knew therefore that God was angry with Him only metaphorically and metonymically, because namely the effect of His wrath, by which He was angry at the sins of men, namely the penalty of death and the cross, He inflicted upon Him, which He Himself accepted willingly, with a strong and trusting mind. Therefore Christ could not truly and properly conceive God as angry with Him, much less could He bring Himself to think that He succumbed to the wrath of God. Add to this, according to the opinion of Calvin all the faithful are predestined, and from the special faith which they have, they are certain of their salvation, of their predestination and the eternal favor of God toward them, and they know that they cannot fall from salvation by any sins: hence those who follow Calvin do not fear being damned: therefore much less could Christ, who is the exemplar and parent of the faithful and the predestined, fear the wrath and condemnation of God. See therefore here the impiety of Calvin, who in the knowledge and certainty of salvation and divine favor, prefers himself and his followers far to Christ. But that Paul signifies nothing of such a kind is evident from the word εὐλάβεια, which in Scripture does not signify such fear and horror as Calvin wishes, but reverence or fear of reverence, by which we fear and revere parents or superiors or saints. And so here εὐλάβειαν St. Chrysostom, Theophylactus, Theodoretus, Ambrose, Oecumenius, Anselm and all the orthodox understand it. You will say: In Greek the preposition ἀπό means "from, out of, by"; but this does not properly agree with fear, rather with reverence: for it is correctly said, "Christ was heard out of fear"; but it is not correctly said, "He was heard out of his reverence." I answer, ἀπό is often taken for διά, that is, "on account of" or "for": for it answers to מן, which signifies both "on account of" or "for" as well as "from, out of, by," as in Acts XII, 14, ἀπὸ τῆς χαρᾶς, that is, "for joy," did not open the door; Luke XXII, 42: "He found them sleeping ἀπὸ τῆς λύπης, that is, for sorrow, or on account of sorrow." Similar instances are Luke XXIV, 41; Matthew XIII, 44 and elsewhere. Add, it is much more inconvenient that Calvin should explain this very word in this way, "Christ was heard out of fear," that is, he says, Christ was heard so that he might be freed from fear; for the word "praying" cannot be understood, as if to say, "He praying was heard out of fear": for Paul expressed this a little before, saying, "Offering up prayers and supplications." Let these things be said concerning Calvin's first exposition. Secondly, Photius in Oecumenius renders εὐλάβειαν as φιλανθρωπίαν, that is, outstanding charity, as if Paul said: Christ was heard on account of such great charity toward us, or, as Erasmus renders it, piety. Thirdly and most rightly, all others together with our Interpreter render εὐλάβειαν as "reverence": for from this εὐλαβεῖς are commonly called pious men, religious, God-fearing and reverent toward God; Our Interpreter, in the Book of Wisdom, chapter XVII, verse 8, and elsewhere frequently renders εὐλάβειαν as "fear," namely divine fear, or that which is inspired by the majesty and reverence of God. Whence note: This reverence or fear of reverence, or of admiration, as St. Gregory calls it, in book XVII of the "Morals," chapters xiv and xv, and St. Dionysius, in the XIII "Celestial Hierarchy," is a habit or act of judgment and will, by which a rational creature in the sight of divine excellence and eminence so conducts itself, and esteems it so greatly, that it scarcely dares to approach it, and altogether takes care not to usurp its excellence even in the least; indeed, it is plainly ashamed, fearing and reverencing, it flees from it, and therefore dreads and flees to investigate its great works, counsels and mysteries; from which it follows that there is a chaste fear, so that for no reason would it wish to offend such majesty: whence reverence in Hebrew is called יראה "ira," that is fear, and in Chaldean אימה "ema," that is terror, and in Arabic היברה "hiba," that is dread. Hence it follows secondly, that this reverence is distinguished from the act of humility, by which one wishes to submit oneself to God; and from the act of obedience, by which one wishes to obey him as the supreme Lord; and from the act of religion, by which one wishes to worship him as the supreme principle of all things, and to prefer his honor in all things: for the act of reverence is to revere most highly and to fear the supreme majesty of God, as I said a little before. Note thirdly: Reverence here is understood actively, namely by which man reveres God, as if the Apostle said: Christ was heard by the Father, because he revered the Father, because he conducted himself reverently and obediently toward the Father in all things. It can, however, secondly also be taken passively here, reverence by which the Father in turn revered Christ so reverencing him, as his son, who was offering up prayers with the price, namely divine blood, which was a thing of infinite value, and this out of supreme reverence toward the Father, and out of mere and purest charity toward men, as Anselm says, as if Paul said: That Christ was heard by the Father was not so much a matter of grace as of the dignity of Christ: so great.
5:8
The Apostle had said that Christ "offering prayers with tears was heard because of his reverence"; here he explains and amplifies this, and teaches that the reverence of Christ was testified and proven by his very obedience: and that Christ was heard when "he was made perfect to us a cause of eternal salvation," that is to say, "And indeed although," in Greek καίπερ, that is although, Christ was the Son of God, he nevertheless wished to suffer, and thus to learn, that is to experience, obedience so difficult and hard, namely that he might humble himself and obey even unto the death of the cross. Note: "Christ from those things which he suffered learned obedience," not as if in his passion he first learned or acquired the virtue of obedience, which he did not know before; for he knew it most perfectly and was skilled in it, both through infused knowledge in the first instant of his conception, and through experience of thirty-four years and his whole life; but because he experienced this obedience in a new and more exact manner in his passion, more than in all the rest of his life: namely what it is to obey, how difficult and hard it is to submit oneself in all things, how great is the virtue and labor, says St. Anselm and Photius, of obedience, which receives, bears and executes with ready mind whatever is hard, bitter, ignominious, horrible, and this for the sake and reverence of God alone whom it obeys. Behold, what I said, it demonstrates the reverence of Christ from the obedience of Christ. Hence note secondly: Christ by suffering "learned obedience," so that he might show that obedience, patience and other virtues are learned far better, more fully and more effectively by men through suffering and practice than through speculation and contemplation, namely τὰ παθήματα μαθήματα, sufferings are the best teachings and disciplines. And, as St. Bernard says, epistle 88: "Humiliation is the way to humility, as patience is to peace, as reading is to knowledge. If you desire the virtue of humility, do not flee the way of humiliation. For if you do not suffer to be humiliated, you will not be able to advance to humility." The Apostle inculcates obedience here before other things to the Hebrews, so that they might imitate it and learn to obey God and Christ constantly, even if for that reason they must undergo and suffer spoliation, exile and even death itself. Whence he adds that Christ thus "was made perfect to those obeying him a cause of eternal salvation." Note thirdly: Christ not only through experience "learned obedience," that is, the difficult labor and difficulty of obedience, but also learned obedience, that is, how great is the magnitude, excellence, merit and reward of obedience; inasmuch as by his merit shortly after he saw himself raised to the highest degree of glory, so that he might be made perfect to us the leader and herald of obedience, and thus a cause of eternal salvation. For the Apostle adds this. Thus Chrysostom and Theophylactus. Most excellently does Climacus define obedience thus: "Obedience is a voluntary death, a sepulcher of the will, a life lacking curiosity, a secure danger, an immediate excuse to God, a safe navigation, a journey completed while sleeping, a deposit of discretion, which transfers burdens to heaven, a complete renunciation of one's own desire."
5:9
In Greek τελειωθείς, that is "immolated," or "consecrated," or, as the Syriac, "made perfect" was Christ by this his passion and obedience, and thus was endowed with the beatitude and immortal glory of his body. For Christ was made perfect on the cross in patience, in charity, in every virtue, and thus was made perfect in grace, and soon in glory. Hence St. Anselm: "Made perfect," he says, "was Christ when, all the actions of obedience, patience and holiness being completed, he cried out on the cross, It is consummated," that is to say the Apostle: The perfection of Christian man is made through afflictions; how then are you, O Hebrews, weak in spirit in persecutions, which make you perfect? says Chrysostom and Theophylactus.
5:10
That is to say, Christ is to us a cause of salvation, because he was appointed and called by God our priest, when namely God said to him Psalm CIX: "Thou art a priest forever, according to the order of Melchisedech."
5:11
For "great" in Greek is πολύς, that is, much discourse; and "uninterpretable" (thus it should be read with the Romans and Greeks, not however "interpretable"), that is, most difficult to explain: for this is the Greek δυσερμήνευτος. Wherefore the commentary ascribed to St. Thomas reads incorrectly "interpretable," and expounds that in two ways: First, so that "in" may indicate negation, and "interpretable" be the same as "which cannot be interpreted." Secondly, so that "interpretable" affirmatively be the same as "needing interpretation." But these things are repugnant to the very etymology: according to it indeed "interpretable" is said of that which is easy to interpret. It is otherwise with this word "investigable"; for that can be taken for "not traceable." The sense therefore of the Apostle is, as if to say: Concerning Melchisedech many and great things would be to be said, but to you, O Hebrews, difficult to explain, because you are rude and weak in these things: for this reason you prefer your Aaron to Melchisedech. The Apostle explains these mysteries of Melchisedech in part in chapter VII, so as to lift up the minds of the Hebrews to Christian and divine things and to teach them as much as they could grasp: in part he passes over in silence those things which are more difficult, lest he turn away from the faith or overwhelm either them or others reading, with such difficult matters of understanding, as Chrysostom says. Such is the manner in which the bread and wine offered by Melchisedech, Genesis XIV, were a type of the sacrifice of the Eucharist. Whence the ancient Greeks, as St. Jerome testifies to Evagrius, epistle 126, are wont to say that Paul in chapter VII, where he treats of Melchisedech, omitted some mystery and secret of his; and that he calls this here an uninterpretable discourse, especially to the unfaithful: for although Paul wrote this epistle primarily to the faithful, yet secondarily he wrote it also to the unfaithful, namely to those Judaizing, whom he strove to convert from Judaism to Christianity. Add also that the doctrine concerning the mysteries of the Eucharist was delivered only to the faithful well instructed. For this Sacrament is most sublime, secret and divine: whence the Fathers call it "the secret Sacrament," "mystery," "mysteries which the faithful know," etc. Because you are become weak to hearing. — For "weak" in Greek is νωθροί, that is, sluggish, slothful, negligent you have become in hearing and knowing Christian and divine things: such as many are today among Christians, who are so intent upon and absorbed in their gains and business, that they can scarcely hear the Sacred Mass and the sermon, scarcely can or will think of God and of the salvation of their soul. Oecumenius thinks that persecutions were the cause of this negligence and sloth. Temptations, he says, and afflictions have made you sluggish, and you cannot hear perfect discourses: for temptation, when it is yielded to or listened to, softens the soul and makes it sluggish, lukewarm and weak for good. Such are many today in England, who, lest they be despoiled of their goods, neglect or despise every office and discipline of a Christian man, domestic examples of Martyrs and many others most constant and fervent in faith and piety.
5:12
That is, by reason of the length of time in which you have been instructed both in the law of Moses and in Christianity, again you have need that I teach you what are the elements of the beginning of the words of God, — that is, what are the rudiments of Christian and divine doctrine, which catechumens are taught and learn. And you have become such as have need of milk. — That is, who have need of weak, simple and childish instruction concerning the humanity of Christ, concerning baptism, concerning resurrection, concerning judgment, as the Apostle explains in the following chapter, verses 1 and 2. Not of solid food. — That is, not of higher and more perfect learning concerning the divinity of Christ, concerning Melchisedech, concerning Christian perfection. Note: The Apostle says this, stirring up and stimulating, namely so that he may sharpen and lift up the minds of the Hebrews to hearing and grasping the mysteries of Melchisedech and others which he proposes to set before them in chapter VII and following. Thus a teacher sometimes rebukes and stimulates his disciples, otherwise well taught, when they grow sluggish and present a theme not sufficiently carefully, saying that this theme is not for a rhetorician, but for a grammarian or syntactician, and that they ought to be sent back to syntax. This sense will be clear at the beginning of the following chapter.
5:13
That is, who is to be instructed and nourished with childish institution and doctrine. Concerning this milk I have spoken I Corinthians III, 2. Is unskilled (in Greek ἄπειρος, that is, inexperienced, rude, unskilled) in the word of justice. — That is, in the word which is made concerning perfect justice and holiness: for this indeed is fitting for the perfect alone. Thus Theophylactus and Anselm. Others explain thus, "is unskilled in the word of justice," that is, is not capable of justification, which is to be expected from the divinity of Christ. But the former sense is evident to be the genuine one from what the Apostle subjoins:
5:14
For a little child (in Greek νήπιος, that is, an infant, namely in Christ and Christianity) he is: but solid food is for the perfect. — That is, solid and perfect doctrine and instruction, as I have already said.
Machine translation from the Latin, not reviewed.
5:1
Sicut a principio huius epistolae dictum fuit, intentio apostoli est ostendere Christum excellentiorem esse omnibus his ex quibus lex habet auctoritatem, scilicet Angelis, quorum ministerio data fuit, Gal. III, 19: ordinata per Angelos, et Moyse, qui fuit legislator, Io. I, 17: lex per Moysen data est, et sacerdotio et pontificatu Aaron, per quem lex administratur. Expeditis ergo duobus primis, hic prosequitur de tertio, scilicet de eminentia sacerdotii Christi ad sacerdotium Aaron. Et circa hoc duo facit. Primo enim ostendit Christum esse pontificem; secundo ostendit ipsum esse excellentiorem pontifice veteris legis, in VII cap., ibi hic enim Melchisedech. Item in prima parte duo facit. Primo ostendit Christum esse pontificem; secundo praeparat aures auditorum ad consequentia, ibi de quo nobis grandis. Adhuc circa primum duo facit. Primo ostendit, quae requirantur ad pontificem; secundo ostendit illa convenire Christo, et sic concludit ipsum esse pontificem, ibi sic et Christus non semetipsum, et cetera. Item in prima parte tria facit. Primo describit pontificale officium; secundo ostendit pietatem quae pontifici necessaria est, ibi qui condolere; tertio ostendit modum perveniendi ad pontificatum, ibi nec quisquam sumit. Circa officium quatuor ponit. Primo gradus altitudinem, ibi ex hominibus assumptus; secundo pontificatus utilitatem, ibi pro hominibus; tertio materiam, ibi in his quae ad Deum; quarto ad actum, ibi ut offerat dona. Istud autem officium convenit homini, non Angelo. Et ideo dicit, quod ita dictum est, quod habemus pontificem magnum, et talis est Christus. Namque, pro quia, omnis pontifex ex hominibus assumptus, et sic debet etiam esse de numero hominum. Voluit autem Deus, ut homo habeat similem sui, ad quem currat. Unde et Ecclesia ordinavit, quod quando utilis invenitur aliquis de collegio, non eligatur extraneus. Os. II, 15: dabo eis vinitores ex eodem loco. Deut. XVII, 15: eum constitues quem dominus Deus tuus elegerit de numero fratrum tuorum. Non poteris alterius gentis hominem regem facere, qui non sit frater tuus. Dicit autem assumptus, quia debet alios excellere, sicut patet de Saule, I Reg. X, 23. Et ideo Christus, Io. ult., interrogat Petrum quem volebat praeficere, si diligeret ipsum plus aliis. Finis et utilitas est quia pro hominibus constituitur, id est, pro ipsorum utilitate. Non enim constituitur propter gloriam, non propter cumulandas divitias, nec propter consanguineos ditandos. II Cor. IV, 5: nos autem servos vestros per Iesum; et ult.: secundum potestatem, quam Deus dedit mihi in aedificationem, et non in destructionem. Si vero aliquis quaerit quod suum est, non est pastor, sed mercenarius. Materia dignitatis est quia pontifex principatur. Nam sicut principatur dux vel rector in civitate, ita iste pontifex in his quae ad Deum, supple: ordinantur. Ex. IV, 16: tu eris ei in his, quae ad Deum pertinent, et cetera. II Cor. X, 4: arma militiae nostrae non sunt carnalia, et cetera. Sicut ergo illa quae pertinent ad Dei cultum excedunt temporalia, ita dignitas pontificalis excedit omnes alias dignitates. Non ergo pontifices debent se implicari negotiis saecularibus, praetermissis his, quae sunt ad Deum. II Tim. II, 4: nemo militans Deo, et cetera. Actus pontificis est, ut offerat dona, id est, voluntarie oblata, non extorta. Ex. XXV, 2: ab omni homine, qui offert ultroneus, accipietis. Et sacrificia pro peccatis, id est, quae sibi offeruntur pro satisfactione peccatorum. Lev. IV, 26: pro eis rogabit sacerdos, et pro peccatis eius, et dimittentur ei. In quo designatur, quod omne quod offertur, sive voluntarium et votivum, sive pro satisfactione, debet offerri secundum dispositionem praelati. Consequenter cum dicit qui condolere, ostendit quid requiratur ad usum, scilicet pietas. Et circa hoc tria facit. Primo ostendit, quod ad usum pontificis requiritur misericordia et pietas; secundo ostendit, quod requiritur misericordiae motivum, ibi quoniam et ipse; tertio ostendit misericordiae signum, ibi et propterea. Dicit ergo: dico, quod debet esse in his, quae sunt ad Deum, tamen debet esse medius inter hominem et Deum. Deut. V, 5: ego medius et sequester fui dominum et vos. Sicut ergo per devotionem orationis debet tangere Deum tamquam unum extremum, sic per misericordiam et compassionem debet tangere alterum extremum, scilicet hominem. Et ideo dicit qui condolere possit. II Cor. XI, 29: quis infirmatur et ego non infirmor? E contrario, Am. VI, 6: nihil patiebantur super contritione Ioseph. Duplex est autem defectus. Quidam enim deficiunt ex ignorantia. Et ideo dicit his qui ignorant. Est autem proprie ignorare, carere scientia eorum quae quis debet scire. Quidam vero ex certa scientia. Et quantum ad hoc dicit et errant. Motivum pietatis ponit, cum dicit quoniam et ipse, et cetera. Istud motivum est infirmitas. Et illi qui praesunt aliquando infirmantur. II Cor. IV, 7: habemus thesaurum istum in vasis fictilibus. Et ratio huius est, ut ex se aliorum infirmitatibus compatiantur: et ideo dominus permisit cadere Petrum. Eccli. XXXI, 18: intellige quae sunt proximi tui ex teipso.
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Et ideo dicit quoniam et ipse circumdatus est infirmitate, scilicet quantum ad poenalitates et culpam. Ps. VI, 2: miserere mei, Deus, quoniam infirmus sum. Sap. c. IX, 5: homo infirmus, et exigui temporis, et cetera. Et nota quod dicit circumdatus. Carnales enim habent infirmitatem peccati in interioribus. Ratio enim et voluntas in ipsis subditae sunt peccato. Sancti vero habent in exterioribus, quia non sunt subiecti peccato, tamen sunt circumdati fragilitate carnis. Rom. VII, v. 25: mente servio legi Dei, carne autem legi peccati. Signum autem huius est, quia et in veteri lege, sicut patet Lev. IX, 7 et XVI, v. 6, et etiam modo, sicut patet in canone Missae, cum dicitur nobis quoque peccatoribus, statutum est, quod sacerdos offerat etiam pro se, quod non fieret nisi esset infirmitas peccatorum, quibus est circumdatus, non oppressus. Si enim sit in mortali peccato, non debet celebrare.
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Et ideo dicit propterea debet, quemadmodum pro populo, etiam pro semetipso offerre pro peccatis. Consequenter ponit modum perveniendi ad pontificatum, cum dicit nec quisquam. Hoc est enim contra naturam, quod aliquid perducat se ad statum altiorem sua natura, sicut aer non facit seipsum ignem, sed fit a superiore. Unde disciplina Dei non habet, quod quisquam sibi sumat honorem favore, pecunia, potentia. Am. VI, 14: in fortitudine enim nostra assumpsimus nobis cornua. Os. VIII, 4: ipsi regnaverunt, et non ex me. Sed debet vocari a Deo sicut Aaron. Ex. XXVIII, 1: applica ad te Aaron. Et ideo dominus confirmavit sacerdotium eius, sicut patet Num. XVII, 5 ss., per virgam quae floruit. Tales ergo debent assumi, qui non se ingerunt. Unde antiquitus signo visibili ostendebantur, sicut patet de beato Nicolao, et multis aliis. Consequenter cum dicit sic et Christus, etc., ostendit quomodo Christus sit pontifex. Et circa hoc duo facit. Primo enim ostendit, quomodo dicta conveniunt Christo; secundo ex hoc concludit intentum, ibi appellatus est a Deo, et cetera. Circa primum tria facit. Primo enim ostendit, quod Christus factus est pontifex non a se, sed a Deo; secundo agit de ipsius officio, ibi qui in diebus carnis; tertio de ipsius misericordia, ibi et quidem cum esset. Circa primum duo facit, quia primo ostendit, quod Christus non promovit seipsum; secundo ostendit a quo sit promotus, ibi sed qui locutus.
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Dicit ergo Christus non semetipsum clarificavit. Circa quod sciendum est, quod non dicit: non fecit seipsum pontificem, sed dicit non clarificavit, et cetera. Sunt enim quidam qui se clarificant, ut fiant, sicut hypocritae, qui demonstrant in se aliqua, ut eligantur, vel praebendas consequantur; nullus tamen facit se pontificem: Christus vero non solum non fecit se pontificem, sed nec se clarificavit ut pontifex fieret. Io. VIII, 50: ego gloriam meam non quaero, et paulo post sequitur: est pater meus qui glorificat me. Et hoc est verum, inquantum homo, quia inquantum Deus habet eamdem gloriam cum patre. Deinde cum dicit sed qui locutus, ostendit, a quo est promotus. Et primo ostendit, a quo est clarificatus; secundo quomodo est pontifex designatus, ibi et in alio loco. Clarificatus autem est divino iudicio, quia, scilicet dominus, locutus est ad ipsum, in Ps. II, 7, filius meus es tu, et cetera. Et hoc est expositum supra. Item Matth. IX, 17: hic est filius meus dilectus, in quo mihi complacui, et cetera. Cum ergo ostendit eum ab aeterno genitum, ostendit gloriam eius. Supra I, 3: qui cum sit splendor gloriae, et cetera. Pontificatus etiam accipitur a Deo inquantum homo, quemadmodum in alio loco dicit, scilicet in Ps. CIX, 5: tu es sacerdos, et cetera. Utitur autem apostolus auctoritate Psalmorum tamquam magis famosa et maioris auctoritatis, utpote magis frequentata. Dicit autem sacerdos, quia se obtulit Deo patri. Eph. V, 2: dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo. Et ne credatur tale esse sacerdotium Christi, sicut fuit in veteri lege, distinguit ipsum quantum ad duo. Primo quantum ad dignitatem, quia in aeternum. Illud enim fuit temporale, erat enim figurale, et ideo non est perpetuum, sed transit veniente figurato. Sed sacerdotium Christi est aeternum, quia est de veritate, quae est aeterna. Item hostia eius habet virtutem introducendi in vitam aeternam. Item durat in aeternum. Secundo quantum ad ritum, quia offerebantur animalia; hic autem panis et vinum.
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Et ideo dicit secundum ordinem Melchisedech. Istud autem infra exponetur. Deinde cum dicit qui in diebus, etc., ostendit quod illud quod pertinet ad officium pontificale, convenit Christo. Et primo ostendit eius conditionem; secundo actum eius, ibi preces; tertio efficaciam, ibi cum clamore valido. Conditio eius est, quod fuit unus ex hominibus, quia, ut dictum est, pontifex ex hominibus assumitur.
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Et ideo dicit qui in diebus carnis suae. Ponitur autem hic caro pro tota natura humana, sicut illud Io. I, 14: verbum caro factum est. Sed numquid modo non sunt dies carnis eius? Et videtur quod sic, per illud Lc. ult.: spiritus carnem et ossa non habet, sicut me videtis habere. Quare ergo magis dicitur tempus ante passionem et resurrectionem suam, tempus vel dies carnis, quam nunc? Dicendum est, quod caro quandoque sumitur pro fragilitate carnis, sicut I Cor. XV, 50: caro et sanguis regnum Dei possidere non possunt. Christus autem tunc habuit carnem fragilem et corruptibilem. Et ideo dicit in diebus carnis suae, id est, in quibus gerebat carnem similem peccatrici, non peccatricem. Actus autem eius fuit, quia obtulit preces et supplicationes. Hoc est spirituale sacrificium, quod Christus obtulit. Dicuntur autem preces, id est, petitiones. Iac. ult.: multum enim valet deprecatio iusti assidua. Supplicationes vero dicuntur quantum ad humilitatem orantis, sicut genuflexiones. Matth. XXVI, 39: procidit in faciem suam orans. Ad quem? Ad Deum, scilicet Deum patrem, qui salvum illum facere posset a morte. Hoc autem poterat facere dupliciter. Uno modo ne moreretur. Unde dicitur Matth. XXVI, 39: pater, si fieri potest, et cetera. Item ut mortuum resuscitaret. Ps. XV, 10: non derelinques in Inferno animam meam. Item XL, 10: tu autem, domine, miserere mei, et resuscita me. Ad istud sacrificium spirituale ordinatur sacerdotium Christi. Unde respondet ei quod dictum est supra ut offerat dona, et cetera. Ps. XLIX, 23: sacrificium laudis honorificabit me. Os. XIV, 3: reddemus vitulos labiorum nostrorum. Efficacia ostenditur ex modo orandi. Duo autem sunt necessaria oranti, scilicet fervens affectio; item dolor et gemitus. De his duobus Ps. XXXVII, 9: domine, ante te omne desiderium meum, quantum ad primum: et gemitus meus a te non est absconditus, quantum ad secundum. Christus autem ista duo habuit; ideo propter primum dicit cum clamore valido, id est, cum intentione efficacissima. Lc. XXII, 43: factus in agonia prolixius orabat, et cetera. Et c. XXIII, 46 clamans ait: pater, et cetera. Secundum, cum dicit et lacrymis. Per lacrymas enim exprimit apostolus interiorem gemitum orantis. Hoc autem non legitur in Evangelio; sed probabile est, quod sicut ipse lacrymatus est in resuscitatione Lazari, ita et in passione sua. Nam ipse multa fecit, quae non sunt scripta. Non tamen flevit pro se, sed pro nobis, quibus passio sua profuit. Sibi autem profuit, inquantum per ipsam meruit exaltari. Phil. II, 9: propter quod et Deus exaltavit illum, et cetera. Et ideo exauditus est pro sua reverentia, quam scilicet super omnes habebat ad Deum. Is. XI, 3: et replebit eum spiritus timoris domini. Sed contra, videtur quod non fuit exauditus, primo pro se, quia non transivit calix ab ipso, quod tamen petebat. Item nec pro aliis, quia non fuit indultum Iudaeis, quibus petebat indulgeri. Lc. XXIII, 34: pater, dimitte illis, et cetera. Dicendum est, quod Christus in omnibus, quae voluit fieri, fuit exauditus. Ipse autem secundum appetitum sensualitatis et secundum voluntatem, inquantum est quidam appetitus naturalis, refugiebat mortem. Et quantum ad hoc orabat, ut ostenderet se verum hominem. Sed voluntate consequente rationem deliberatam, volebat mori. Unde dicit, Lc. XXII, 42: verumtamen non sicut ego volo, sed sicut tu. Item nolebat, quod ignosceretur omnibus, sed illis tantum, qui crediderunt. Et multi postea conversi sunt.
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Supra posuit tria, quae pertinent ad pontificem, et ostendit duo illorum convenire Christo, scilicet officium, et modum perveniendi ad ipsum, hic prosequitur tertium, scilicet pietatem et misericordiam, quam pontifex debet habere. Et circa hoc duo facit. Primo ostendit illud quod passus est; secundo quae utilitas consecuta est etiam aliis, ibi et consummatus. Dicit ergo: ita dixi, quod pontifex debet esse talis, quod possit compati. Talis autem est Christus. Cum enim sit filius Dei ab aeterno, et secundum hoc nec pati posset, nec compati, assumpsit naturam in qua posset pati, et sic etiam posset compati. Et hoc est quod dicit: quia cum esset filius Dei, scilicet ab aeterno, didicit obedientiam ex tempore. Contra. Addiscere est ignorantis; Christus autem ab aeterno, ut Deus, et ab instanti conceptionis suae habuit plenitudinem scientiae, inquantum homo; ergo nihil ignoravit, nec per consequens didicit. Respondeo. Dicendum est, quod duplex est scientia: scilicet simplicis notitiae, et quantum ad istam procedit argumentum: quia scilicet nihil ignoravit. Est etiam scientia experientiae, et secundum istam didicit obedientiam. Unde dicit didicit ex iis quae passus est, id est, expertus est. Et loquitur apostolus sic: quia qui didicit aliquid, voluntarie accessit ad illud sciendum. Christus autem voluntarie accepit infirmitatem nostram. Et ideo dicit, quod didicit obedientiam, id est, quam grave sit obedire: quia ipse obedivit in gravissimis et difficillimis: quia usque ad mortem crucis, Phil. II, 8. Et hic ostendit, quam difficile sit bonum obedientiae. Quia qui non sunt experti obedientiam, et non didicerunt eam in rebus difficilibus, credunt quod obedire sit valde facile. Sed ad hoc quod scias quid sit obedientia, oportet quod discas obedire in rebus difficilibus, et qui non didicit obediendo subesse, numquam novit bene praecipiendo praeesse. Christus ergo licet ab aeterno sciret simplici notitia quid est obedientia, tamen didicit experimento obedientiam ex iis quae passus est, id est, difficilibus, scilicet per passiones et mortem. Rom. V, 19: per obedientiam unius iusti constituti sunt multi. Deinde cum dicit et consummatus, etc., ostendit fructum passionis, qui fuit duplex. Unus in Christo, alius in membris eius. In Christo fructus fuit glorificatio, et ideo dicit et consummatus. Nam ab instanti conceptionis suae fuit consummatus perfectus, quantum ad beatitudinem animae, inquantum ferebatur in Deum; sed tamen habuit passibilitatem naturae. Sed post passionem habuit impassibilitatem. Et ideo, quia secundum hoc ex toto perfectus est, convenit sibi alios perficere. Haec est enim natura perfecti, quod possit sibi simile generare. Et ideo dicit quod perfectus est. Quia enim per meritum obedientiae pervenit ad istam consummationem. Prov.
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XXI, v. 28: vir obediens loquitur victorias factus est omnibus obtemperantibus sibi causa salutis, non temporalis, sed aeternae. Is. XLV, v. 17: salvatus est Israel in domino salute aeterna.
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Et ideo dicit appellatus a Deo pontifex iuxta ordinem Melchisedech, et hoc est supra expositum. Deinde cum dicit de quo nobis grandis sermo, etc., praeparat animos auditorum ad sequentia, quae dicenda sunt de pontificatu Christi. Et circa hoc duo facit. Primo enim ostendit eorum tarditatem; secundo suam intentionem, cum dicit, VI cap. quapropter intermittentes. Iterum prima in duas, quia primo ostendit tarditatem; secundo ostendit ipsam esse culpabilem, ibi etenim cum deberetis. Item circa primam partem duo facit: primo ostendit dicendorum magnitudinem; secundo ipsorum tarditatem ad ea capienda, ibi quoniam imbecilles. Dicit ergo: ita dixi, quod appellatus est pontifex, de quo, scilicet pontificatu, grandis nobis sermo est, quia de magnis. Prov. VIII, 6: de rebus magnis locutura sum. Item grandis, quia de utili, scilicet de salute animarum. I Tim. I, 15: fidelis sermo et omni acceptione dignus, quia Christus Iesus venit in hunc mundum peccatores salvos facere. Iste sermo est interpretabilis ad docendum, quod potest dupliciter exponi. Vel quod fiat ibi vis negationis: interpretabilis, id est, non exponibilis, quia non potest ad perfectum exponi. Quae enim ad Christum pertinent nullus sermo exprimere potest. Eccli. XLIII, v. 32 s.: glorificantes dominum quantumcumque potueritis, supervalebit adhuc et admirabilis magnificentia eius: benedicentes dominum, exaltate illum quantum potestis, maior est enim omni laude. Alio modo affirmative: interpretabilis, id est indigens interpretatione propter altitudinem et magnitudinem et profunditatem eius. Prov. I, 6: animadvertet parabolam et interpretationem, et cetera. Interpretatio enim Scripturae numeratur inter dona spiritus sancti, I Cor. XII, 10. Indiget etiam, ut dicatur interpretatio eius propter tarditatem nostram.
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Et ideo subdit ipsam tarditatem, cum dicit quoniam imbecilles facti estis ad audiendum. Illi qui sunt debilis intellectus non possunt alta intelligere, nisi eis exponantur per singula. Io. XVI, 12: adhuc multa habeo vobis dicere, sed non potestis portare modo. I Cor. c. III, 1: non potui vobis loqui quasi spiritualibus, et cetera. Deinde cum dicit etenim cum deberetis, ostendit istam tarditatem esse culpabilem. Et circa hoc tria facit: primo enim ostendit culpam tarditatis; secundo adhibet similitudinem, ibi et facti estis; tertio exponit, ibi omnis enim qui lactis. Culpa enim alicuius est quando diu audivit, si adhuc sit tardus; secus autem est, si sit novus auditor. Negligentia enim non est sine culpa. Ideo dicit cum deberetis esse magistri, scilicet aliorum, propter tempus, quo scilicet audierant legem et prophetas. Io. V, 39: scrutamini Scripturas, et cetera. Item ipsum Christum. Item apostolos et multos ab ipsis conversos. Io. XIV, 9: tanto tempore, vobiscum sum, et non cognovistis me. Rursum indigetis, quasi dicat: magis deberetis docere, quam doceri, tamen indigetis ut vos doceamini quae sint elementa exordii sermonum Dei. Elementa enim dicuntur illa quae primo traduntur in grammatica, quando ponuntur ad litteras: ista vero sunt ipsae litterae. Exordia ergo sermonum Dei et prima principia et elementa, sunt articuli fidei et praecepta Decalogi. Qui ergo diu studuisset in theologia et illa nesciret, tempus curreret contra ipsum.
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Ideo dicit indigetis ut doceamini quae sint elementa exordii sermonum Dei, id est prima principia. II Tim. III, 7: semper discentes, et numquam ad scientiam veritatis pervenientes. Is. LXV, 20: puer centum annorum morietur, peccator centum annorum maledictus erit. Deinde cum dicit et facti estis, ponit ad hoc similitudinem. Sciendum est ergo, quod doctrina sacra est sicut cibus animae. Eccli. XV, 3: cibavit illum pane vitae et intellectus. Et XXIV, 29: qui edunt me, adhuc esurient: et qui bibunt me, adhuc sitient. Sacra ergo doctrina est cibus et potus, quia animam potat et satiat. Aliae enim scientiae tantum illuminant intellectum, haec autem illuminat animam. Ps. XVIII, 8: praeceptum domini lucidum illuminans oculos. Et etiam nutrit et roborat animam. In cibo autem corporali est differentia. Alio enim cibo utuntur pueri, et alio perfecti. Pueri enim utuntur lacte, quasi magis tenui et connaturali, et de facili convertibili, sed adulti utuntur cibo solidiori. Sic in sacra Scriptura, illi qui de novo incipiunt, debent audire levia, quae sunt quasi lac; sed eruditi debent audire fortiora. Et ideo dicit facti estis quibus lacte opus sit, scilicet sicut pueri. I Petr. c. II, 2: sicut modo geniti infantes rationabile sine dolo lac concupiscite, et cetera. I Cor. III, v. 1 s.: tamquam parvulis in Christo lac vobis potum dedi, non escam, et hoc est, quod sequitur non solido cibo, id est alta doctrina, quae est de arcanis et secretis Dei, quae confirmant et confortant.
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Deinde cum dicit omnis enim qui lactis, exponit similitudinem, et primo exponit illud quod dixit de lacte; secundo illud quod dixit de solido cibo, ibi perfectorum autem. Circa primum duo facit; primo enim ponit expositionem; secundo expositionis rationem, ibi parvulus enim. Dicit ergo: ita dico, quod indigetis lacte sicut pueri, omnis enim qui lactis est particeps, expers est sermonis iustitiae, id est omnis, qui indiget nutriri lacte, expers est, id est non potest habere partem in sermonibus iustitiae perfecte intelligendis. Matth. c. V, 20: nisi abundaverit iustitia vestra plusquam Scribarum. Prov. XV, 5: in abundanti iustitia virtus maxima est. Huiusmodi autem non sunt participes pueri. Is. XXVIII, 9: quem docebit scientiam, aut quem intelligere faciet auditum? Ablactatos a lacte, avulsos ab uberibus. Sed contra: quia apostolus superius multa valde difficilia tradidit eis, scilicet de mysterio Trinitatis et de sacramento incarnationis, et multa alia ardua: ergo vel non erant parvuli, vel talia tradenda sunt parvulis. Respondeo. Dicendum est secundum Augustinum, quod non est intelligendum, quod in doctrina fidei alia sunt tradenda maioribus et perfectis, et alia imperfectis. Non enim est inter eos ista differentia. Eadem enim utrisque sunt tradenda, sed parvulis proponenda sunt, sed non exponenda, nec pertractanda: quia intellectus eorum magis deficeret, quam elevaretur. Lac secundum Glossam est, sicut: verbum caro factum est. Contra. Non minoris difficultatis est hoc intelligere, quam quomodo verbum erat apud Deum. Unde Augustinus dicit, quod istud invenitur in libris Platonis, non tamen illud. Ipse autem Augustinus non poterat suspicari quid sacramenti haberet: verbum caro factum est. Respondeo. Dicendum est quod cognoscere verbum caro factum est, per simplicem fidem est satis facile, quia potest cadere in imaginationem et aliqualiter in sensum, sed verbum apud Deum, omnino excedit omnem sensum, et non nisi per rationem potest et cum multa et maxima difficultate comprehendi. Consequenter assignat rationem, cum dicit parvulus enim est, non quidem aetate, sed sensu. Tripliciter autem aliquis dicitur parvulus. Est enim aliquis parvulus per humilitatem, Matth. XI, 25: revelasti ea parvulis, aetate, Gal. IV, 1: quanto tempore haeres parvulus est, etc., sensu, I Cor. XIV, 20: nolite pueri effici sensibus, sed malitia parvuli estote, sensibus autem perfecti sitis. Et isto modo accipitur hic parvulus.
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Deinde cum dicit perfectorum autem est solidus cibus, exponit illud quod dixerat de cibo solido. Hoc enim patet in corporalibus, quod quando homo pervenit ad aetatem perfectam, utitur fortiori et nobiliori et solidiori cibo. Sic spiritualis, quando pervenit ad perfectionem spiritualem, debet ei proponi doctrina solidior. Ista autem perfectio duplex est: una est perfectio secundum intellectum, quando aliquis habet iudicium intellectus ad recte discernendum et iudicandum de his quae sibi proponuntur. Alia est perfectio secundum affectum, quam facit charitas, quae est cum aliquis totaliter Deo inhaeret. Unde Matth. c. V, 48, post praecepta charitatis dicitur estote ergo perfecti, et cetera. Est autem perfectio charitatis, ut dicit Augustinus, ubi nulla est cupiditas. Quando enim quis magis ascendit in Deum, tanto plus contemnit temporalia. Ps. LXXII, 24: quid enim mihi est in caelo, et cetera. Hoc enim habet sacrae Scripturae doctrina, quod in ipsa non tantum traduntur speculanda, sicut in geometria, sed etiam approbanda per affectum. Unde Matth. V, 19: qui autem fecerit et docuerit, et cetera. In aliis ergo scientiis sufficit quod homo sit perfectus secundum intellectum, in istis vero requiritur quod sit perfectus secundum intellectum et affectum. Loquenda sunt igitur alta mysteria perfectis. I Cor. II, 6: sapientiam loquimur inter perfectos. Unusquisque enim secundum quod est dispositus, sic iudicat; sicut iratus aliter iudicat durante passione, et aliter ipsa cessante. Et similiter incontinens aliter iudicat aliquid esse bonum tempore passionis, aliter post. Et ideo dicit philosophus, quod unusquisque qualis est, talis sibi finis videtur. Et quia quae in sacra Scriptura traduntur, pertinent ad affectum, et non tantum ad intellectum, ideo oportet esse perfectum in utroque. Et ideo apostolus volens ostendere qui sint perfecti, quibus sit tradendus iste solidus cibus, dicit quod sunt illi, qui pro sua consuetudine habent sensus exercitatos. Unde in ista perfectione quatuor sunt attendenda, scilicet ipsa perfectio in se in quo consistat, et quantum ad hoc dicit qui habent sensus exercitatos. Et convenienter loquitur. In hoc enim exprimit utramque perfectionem, quia (ut dicit philosophus) intellectus prout iudicat de appetendis et agendis dicitur sensus, quia est relatus ad aliquid particulare: unde non accipitur hic sensus pro sensu exteriori. Qui ergo sentit quae Dei sunt, perfectus est. Phil. III, 15: quicumque perfecti sumus, hoc sentiamus. I Cor. II, 16: nos autem sensum Christi habemus. Qui vero non sentiunt nisi carnalia, Deo placere non possunt, ut patet Rom. VIII, 8. Secundo attendenda est dispositio eius in quo est, quia debet esse exercitatus. I Tim. c. IV, 7: exerce teipsum ad pietatem. Qui enim non est exercitatus, non potest habere rectum iudicium, quod ad hoc requiritur. Eccli. XXXIV, 9: vir in multis expertus cogitabit multa. Item qui non est expertus, pauca recognoscit. Tertio causa huius exercitationis est consuetudo, non scilicet otium, sed frequentia actus. Et ideo dicit pro consuetudine, scilicet recte agendi. Prov. XXII, 6: adolescens iuxta viam suam, etiam cum senuerit, non recedet ab ea. Si ergo vis esse perfectus, non des te otio, sed assuesce te bonis a iuventute. Quarto finis huius exercitii, quia scilicet ad discretionem boni et mali. Tunc enim perfectus est, quando discernit inter bonum et malum. Is. VII, 15: sciat eligere bonum, et reprobare malum. Haec autem sunt tria, scilicet: discretio inter bonum et malum, inter bonum et melius, inter malum et peius. Multa enim sunt, quae videntur bona, et tamen sunt mala. Prov. XIV, 12: est via quae videtur homini recta, novissima vero eius deducunt ad Inferos. In his ergo requiritur rectitudo iudicii.
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1. Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in iis, quae sunt ad Dtum. Quod in verbis praecedentibus sumpsit, Christum esse Pontificem, id jam probare instituit non quidem ex definitione pontincis ac propriis ejus notis, ut quibusdam videtur; alioqui necesse esset omnia, quae hic de pontifice dicuntur, in Cnristum competere; inter quae illud est, quod pontifex pro semet ipso debeat ofiferre sacrificium pro peccatis. Hoc autem a Christo alienum esse, constaf. Sed id facit ex aliorum pontificum collatione, videlicet Leviticorum. Neque enim erant alii pontifices, cum quibus coUatio fieri posset. Nam etsi ante legem fuerint, qui sacrificia Deo offerrent: tamen de Lovitico tantum pontifice Apostolum loqui, et cum eo Christum conferre, manifestum est totam seriem sequentis dissertationis intuenti. Unde ait cap. 7. ad finem; Lex homines constituit sacerdotes, infirmitatem habentes. Docet ergo, quid simile Christus habeat cum legali pontifice, veroque ac legitimo ejus ofiicio, ut ostendat, eum vere Pontificem esse, tum quid habeat diversum, quo probet, illo esse majorem. Assumptus, in Graeco participium est praesentis temporis AatjL^avdfxsvog. Unde vertit Erasmus: qui ex hominibus assumitur. Ego malim addita conjunctione sic verti: Omnis enim Pontifex ex hominibus asswnitur et pro hominibus constituitur etc. Sic enim haud du])ie plenius explicabitur mens Apostoli, qui utrumque horum: ex hominibus assumi et pro hominibus constitai, adfert ut proprietatem sacerdotis Levitici Christo applicandam. Nam Christum ex hominibus assumi debuisse, jam supra docuit cap. 2. Eundem pro hominibus constitutum esse in iis, quae ad Deum sunt, ostendit in consequentibus. Tale igitur est, quod dicit Apostolus: Omnis in lege pontifex ex hominibus assumitur, idemque pro hominibus constituitur, ut eorum causam agat apud Deum, id est ut mediator eorum sit et conciliator, atque interpres in omnibus, quae sunt apud Deum agenda. Partem posteriorem existimat Joannes Calvinu3 hoc modo rectius verti posse, verbo passivo in activum mutato: Constituit, sive or^ dinat ea, quae sunt ad Deum. Graecum enim verbum xcc^iaTaxai medium est, et accusandi casum habet adjunctum. Sed perspicuum est, eum falli. Nam verbum hoc, etsi medium, passive tantum usurpatur, velut infra cap. 8. prorsus simili sentontia: Omnis pontifex ad offerendum munera et hostias constituitur; item Jac. 3.: Lingua constituitur in membris nostris, et cap. 4.: Quicumque voluerit amicus esse saeculi hujus, inimicus Dei constituitur. Ubicumque vero nos legimus: constituit, in Graeco activum est verbum, non medium, ut hujus Epist. cap. 7.: Lex homines constituit sacerdotes infirmitatem habentes. Porro casus accusativus adjunctus nihil movet Graecae linguae peritos. qui norunt, eum casum regi a subaudita praepositione xaxa, sicut etiam adraonuiraus ad illud cap. 2.: Ut misericors fieret et fidelis pontifex ad Deum. Deniqae Syrus interpres omnesque Graeci tractatores passive verbum hoc exponunt; nec e.st quisquam eorum, qui activae significationis meminerit.
Ut offerat dona et sacrificia pro peccatis. Sacrificia, Graece ^Daiag. Quo nomine proprie significantur sacrificia animalium occisorum, quae Latinis victimae vocantur, cum sacrificii nomen etiam ad inanimata pertineat. Pro donis et sacrificiis infra cap. 8., ubi rursus haec duo conjunguntur, munera et hostias vertit. Tater dona seu munera, et sacrificia seu victimas, sive hostias, hoc primum interesse videtur, quod. dona, pro quibus Syrus interpres dedit oblationes, intelligantur in rebus inanimatis, ut sunt oleum, panis, vinum, lagana etc.; sacrificia vero tantum sint ex animalibus. Deinde quod dona sint spontanea; sacrificia vero, quae ex praesciipto legis sunt debita. De quibus omnibus agitur in Levitico, potissimum cap. 3. et 4. Hinc etiam apparet, illam partem: pro peccatis, supple expiandis, tantum ad sacrificia, non etiam ad dona referendam esse. Nam oblationes spontaneae, etiamsi forte ex animalibus fierent, non tamen erant pro peccatis. Hic igitur explicat Apostolus exteriorem actum, sive officium, cujus gratia sacordos constituitur. Id vero est, ofi^erre Deo sacrificia pro populo. Habet enim hoc institutio divina, ut externas oblationes populi, quibus is siiam fidem vult protestari, qua credit, Deum esse omnium bonorum auctorem et largitorem, ejusque beneficia aut exspectat, aut recognoscit, acceptare nolit, nisi per manum sacerdotis. Porro cum intentio Apostoli sit hanc partem applicare Christo, recte hinc statuitur, adversus haeresim Novati, eos, qui post baptismum lapsi sint, non esse repellendos a poenitentia. Nam sicut Aaronicus sacerdos pro peccatis etiam relapsorum off^erebat sacrificium, ita sine dubio fecit et Christus, et quidem tale, quod multo valeret generalius.
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2. Qui condolere possit iis, qui ignO' rant et errant. Ostendit, quis aff^ectus in pontifice requiratur, scilicet misericordiae erga peccantes. Condolere j Graece |jLeTpi&7:a^£lv, quod ad verbum si interpreteris, est mediocriter pati. Theophylactus vult idem esse, quod oup,7:a^£Tv, id est compati seu condolere. Alii plus significatum putant, nempe medium aliquid inter contrarios affectus; quasi sensus sit, Pontificem quaeri, qui neque nimium indulgens sit erga peccatores, noque nimium severus, sed inter severitatem et misericordiam medius incedat. Ita Gaignaeus et Galenus. Sed cum Apostolus nusquam pontificem a severitate commendet, haec enim judicis est, non intercessoris: magis illud placet, utfiSTpio- TraO^sTv dicatur, qui cum moderatione affectu animae movetur. Tribuit enim Aristoteles hanc virtutem sapienti, quem dicit p.£Tpio7iaO^ \iky Eivat, dna^^ ^k fxTj, id est moderate commoveri, non autem omnis passionis vacuum esse, quod Stoici volebant. Ne igitur pontificem Apostolus describere videatur TradTrjTixov, qui passionibus animi vehementius agitetur, exigit ab eo ipsum etiam misericordiae seu compassionis affectum moderatum, ac ratione circumscriptum. Quo pertinet etiam participium 5uvafx£V0C, qui possit, id est qui sit idoneus et aptus condolere etc. Quod vero Erasmus et alii quidam vertunt: Qui placabilis esse possit ignorantibus, id est, qui possit placabilem se iis exhibere, non quadrat huic loco, quia non quaeritur pontifex, qui placabilis sit, sed qui Deum peccatoribus placatum reddat. Ignorantes sunt, qui, quod faciendum est, nesciunt. Errantes, qui in actionibus suis a recto deviant. Utrumque consuetudine sermonis Hebraei generatim pro peccatoribus accipitur, ut non solum intelligantur ii, quos dicere solemus per ignorantiam aut infirmitatem delinquere; verum etiam, qui malitiose peccant. Nam et ad istos pontificis misericordia debet extendi, sicut et Christi extenditur. Nec male etiam hujusmodipeccatores ignorare et errare dicuntur, quia secundum philosophum omnis malus ignorat. Unde et Theophylactus ex his verbis animadvertit, omne peccatum ex ignorantia et errore nasci. Non enim peccare quis potest, nisi practico judicio errante, quemadmodum late ostendimus 2. sent. dist. 22.
Quoniam et ipse circumdatus est infirmitate. Ratio significatur inducens ad compassionem: Quandoquidem et ipse circumdatus est infirmitate, id est infirmitatem etiam suam circumfert, sicut caeteri homines; obnoxius est frequentibus peccatis, more aliorum. Haec enim res eum admonet, ut et caeteris prae carnis imbecillitate peccantibus condolescat. Inf.rmitatem hoc modo accipi, manifeste commonstrat pars sequens, iu qua ex hac infirmitate pontificis colligitur, eum debere pro suis offerro peccatis. Quod nequaquam esset consequens, si, quod nonnulli volunt, infirmitatis nomine miseria tantum et afflictio dolorem adferens significaretur. Et quidem de infirmitate peccati locum liimc Theodoretus et Oecumenius diserte exponunt, idemque probatur ex cap. 7., ubi Christum pontificem, ut peccpti expertem, Apostolus opponit hominibus infirmitatem habentibus, quos lex sacerdotes constituebat.
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3. Et propterea debet, quemadmodum pro populo, ita etinm pro semet ipso offerre pro peccatis. Propterea, Graece 6ia TauxTjv, id est propter hanc, scilicet infirmitatem. Consonat textus Syriacus. Ac forsan etiam interpres noster scripsit: propter eam. Quamquam in nonnallis Graecis legitur 5ia TaJTCn, propter haec. Sed senaus eodem recidit. Ejus, inquit, quod dixi, pontificem etiam ipsum infirmitate circumdatum esse argumentum est, quod debeat non solum pro populi peccatis, verum etiam pro suis offerre sacrificium. Hinc satis constat, Apostolum loqui de inflrmitatt peccati. Cum autem ait: debet, respicit ad praeceptum legis Lev. 4., ubi inter hostias, quae pro peccatis offerri jubentur, prima est pro peccato sacerdotis. Sciendum est autem, haec attributa pontificis, quod infirmitate circumdatus sit, quodque propterea pro suis etiam peccatis offerre sacrificium debeat, non eo huc adferri ab Apostolo, ut Christo accommodentur, sed ut ex his declaret id, quod inter notas Pontificis posaerat, talem ex hominibus assumi, qui condolere possit iis, qui ignorant et errant. Hoc autem etiam Christo competere, alia ratione superius ostendit, quia nimirum per omnia tentatus sit hominum more, sed absque peccato. Qua ex re nobis intelligendum relinquit, quantum excellat Aaronicum pontificem Christus, quod ille pro peccr.toribus intercesserit, ipse peccatis obnoxius, hic vero ad ilhid officii tanto sit aptior, quanto magis est ab infirmitate peccati r^motus. Sed hoc discrimen infra plenius explicat ipse Apostolus cap. 7., ab illis verbis: Talis enim decebat etc. usque ad finem capitis.
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4. Nec quisquam sumit sibi honorem; sed qui vocatur a Deo, tamquam Aaron. Pontificatum vocat honorem, quia reddit hominem honorabilem. Est et haec, inquit, legitimi pontificis proprietas, nt illud munus ultro sibi non vindicet, sed a divina pendeat vocatione; sicut de Aarone, qui primus fuit sacerdos Laviticus, Scriptura testatur, eum divinitus ad eam dignitatem vocatum esse. NamExod. 38. Deus jubet, eum consecrari; cumque postea sacerdotium ejus ab aemulis impugnaretur, iterum confirmatum est miraculo incendii consumentis adversarios, et virgae germinantis, Num. 16. et 17. Vocatum autem Aaronem intellige pro se et sua posteritate. Quod adeo servatum est in veteri populo, ut ne per ambitionem quidem, atque eo tempore, quo regibus externis parebant Judaei, quisquam ad pontificatum evectus legatur, qui non esset ex stirpe Aaronis. Unde quum rex Ozias usurpare vellet sacerdotis officium, a pontifice repulsus fuit, et mox a Deo lepra percussus. 2 Par. 26. Sicut autem olim in populo Judaico, ita nunc in Ecclesia divinitus instituta est hierarchia, cum potestate ordinandi pontifices, sacerdotes et ministros; ut, quidquid extra illam attentatur aut praesumitur, illegltimum et inane censeatur. Ex quo facile est conjicere, quo loco sint habendi, quotqaot hodie ministerio verbi sese ingerunt, neque missi, neque vocati. Obiter observa quandam eclipsin esse in verbis Apostoli; supplendum est enim aliquid, hoc aul simili modo: Nemo sibi ipsi sumit honorem, sed ille verus ac legitimus est pontifex, qui vocatur a Deo.
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5. Sic et Christus non semet ipsum clarificavit, ut Pontifex fieret. Hucus- Que notae seu proprietates pontificis legalis; nunc eas Christo anpllcat, ac primum eam., quam postremo posuit. Cura enim Christus non esset ex stirpe Aaron, quae sola sacerdotalis erat; imo nec ex tribu Levi, quae sola coram Domino mi' nistrabat: asserenda fuit in primis vocatio. Clarificavit, interpres dixit more euo pro: glorificavit, iSo^aasv. Ambrosius in Epistola ad Ecclesiam Vercellensem ita legit: Non se honorificavit fieri summum sacerdotem. Porro verbum hoc quidam exponunt: commendavit j ostentando suas dotes, virtutes ac merita, sicut ambitiosi facere solent. Sed verior Apostoli sensus est: Ita et Christua non semet ipsum extulit ad pontificiam dignitatem, non semet ipsum pontificem fecit. At dices: Quomodo non semet ipsum, qui Deus erat ac divina potestate simul omniacum Patreoperabatur? Respondeo, Apostolum de Christo loqui secundum eam naturam, qua pontifex est, id est Becundum humanam. Sic enim non se ipsum glorificavit, sed in Christo Deus hominem glorificavit. Quamquam etiam ut Filius Dei non ita semet ipsum hominem glorificavit, ut non hoc ipsum a Patre acciperet. Unde et Filium potius, quam Patrem, incarnari decuit. Si enim Pater incarnatus fuisset, non jam Christus ab alio missus ad nos venisset, nec ab alio pontificatus honorem acciperet, sed a se ipso. Quod certe minus congruebat, uti praesens locus ostendit. Non enim solam naturam attendit Apostolus, quum dicit Christum non semet ipsum clarificasse, sed etiam personam; ut patet ex eo, quod sequitur:
Sed qui locutus est ad eum: Filius meus es tu, ego hodie genui te. Periphrasis est Patris, quasi dicat: Sed Pater eum clarificavit, ut pontifex fieret. Applicat enim Christo partem illam: Sed qui vocatur a Deo. De sensu versiculi, quem hic citat ex Psalm. 2., sat multis egimus in expositione cap. 1. Sed cur interposuit hoc testimonium, ac non breviter dixit: Sed Deus illum clarificavit? Ea ratio est, ut Christi pontificis excellentiam supra aiios pontifices eadem opera demonstraret. Nam illi quidem vocati a Deo, sed Christus vocatus a Deo, qui idem Pater ejus est, ut a quo Filius appelletur; quod de nullo alio legitur. Aliam rationem repetiti ex Psalmo testimonii Cajetanus adfert, eo quod filii primogeniti erat jure haereditario sacerdotium. Nam primogenitis olim jure debitam fuisse sacerdotii praerogativam, vetusta est Hebraeorum traditio. Cujus etiam Hieronymus aliquoties meminit, ut in Epist. 126. ad Euagrium et in traditionibus Hebraicis super Gen., tum ad illa verba cap. 27.: Et vestibus Esau valde bonis etc., tum ad ista cap. 49.: Ruben, primogenitus meus. Sed eam traditionem adeo non putamus veram, ut ex ipsis etiam Scripturis refelli possit. Nam ante legem Mosaicam Abel et Abraham, et alii quidam leguntur obtulisse sacrificia, qui primogeniti non fuerunt. Sed et in ipsa lege nusquam praecipitur, ut soli primogeniti sint sacerdotes; quandoquidem tota stirps Aaronica sacerdotalis erat. Itaque non aliud nobis videtur Apostolus in hoc testimonio citando spectasse, quam quod diximus. Nam de eacerdotio sequitur:
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6. Quemadmodum et in alio loco dicit. Potest etiam verti: QuemadmO' dum et in alio Psalmo dicit. Nam substantivum in Graeco non exprimitur. Locus autem est in Psalm. 109.
Tu es sacerdos in aeternum secundum ordinem Melchisedech. Rursus verba sunt Patris loquentis ad Filium. Idcirco autem hoc testimonium adjungit superiori, ut eundem, quem Filium probavit, probet etiam a Patre constitutum sacerdotem. Nec mireris transitum a nomine pontificis ad nomen sacerdotis, cum plus sit, pontificem esse, quam sacerdotem. Nam si dederis, Filium Dei esse sacerdotem, quod iste locus docet: facile etiam concesseris, esse pontificem, id est summum sacerdotem, quia nemo alius sacerdos Filio Dei praeponi debeat. Et certe ipse Apostolus infra v. 10. illud Psalmi sncerdos interpretatur, ut idem valeat, quod pontifex. Exph'cationem hujus versiculi difi^eremus in cap. 7., ubi ipse Apostolus eum per singula fere verba diligenter expendit. Illud hic quaeri potest, cur non ex eodem hoc Psalmo probet utrumque, scilicet Christum et Dei Filium esse, et sacerdotem, cum et ibi Christo dicatur a Deo: JEx utero ante luciferum genui te. Sic enim firmior argumentatio videretur, quando constaret utrumque testimonium ad unum eundemque pertinere. Respondet quidam, Apostolum consulto ab hoc testimonio citando abstinuisse, quod sciret ipsum, ut in Hebraeo habetur, varie verti et explicari posse. Veruntamen, cum ad eum modum verterint LXX., quorum interpretatione, ut a fidelibus recepta, perpetuo ac sine sc]-upulo Paulus in hac Epistola utitur, potius arbitror respondendum, propterea non eum adduxisse memoratum testimonium ex hoc Psalmo, quod alterum esset et notius, et luculentius; utpote quoplaneac diserte Christo dicatur a Deo: Filius meus es tu.
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7. Qui in diebus carnis suae. Quo spectent ea, quae nunc Apostolus dicit, haud satis liquet. Nonnulli putant, eum his verbis applicare Christo, quod de pontifice dixerat: Quoniam et ipse circumdatus est infirmitate. Sed jam supra docuimus, eam partem ex sententia Apostoli Christo non convenire. Aliiplerique referunt ad officium pontificis indicatum illis verbis: Et propterea debet, quemadmodum pro populo, ita etiam pro semet ipso offerre. Sed ibi additum est: pro peccatis, quod constat in Christum competere non posse. Veruntamen promta responsio est ex ante dictis, Apostolum non singula, quae de pontifice Levitico dixit, applicare velle Christo, sed ea, quae applicari possunt, quaeque applicata sacerdotium ejus commendant. Tale est, ut etiam pro semet ipso preces o£Ferat Deo, cum sit ex hominibus assumptus, ideoque naturam mortalem et miseram cum illis habeat communem. Si quis objiciat, hic nihil peculiare de pontifice dici, cum et laicorum sit, preces pro semet ipsis ofi^ere Deo, respondeo, non qualemcunque precum oblationem intelligi, sed eam, quae sit officii publici, videlicet sacerdotalis. Sicut enim sacrificia, sic et preces offerre pro populo, in quo ipse etiam sacerdos comprehenditur, non cujusvis hominis est, sed solius sacerdotis. Et ad id significandum videtur Apostolus usus vocabulo ojferendi, quo et supra, quando dixit, pontificem pro semet ipso offerre; quamvis Erasmus illic verterit: immolare, verbo nimium restricto. Quod si consideremus, hanc precum oblationem factam in ara crucis, de quo videbimus infra, tum magis etiam placebit data responsio. Sed ad expositionem veniamus. In, diebus carnis suae, id est tempore praesentis hujus ac mortalis vitae. Non enim modo Christus carnem non habet; sed carnem intelligit Apostolus secundum qualitates nobis notas, id est infirmam atque passibilem; quomodo saepe caro in Scripturis accipitur, ut Psalm. 55.: Non timebo, quid faciat mihi caro, et 77.: Recordatus est, quia caro sunt; et Jes. 31.: Equi eorum caro, et non spiritus, et 40.: Omnis caro foenum; denique hujus Epistolae cap. 2.: Quia pueri communicaverunt carni et sanguini; et ipse participavit eisdem. Igitur dies carnis Christi sunt, in quibus carni et sanguini participavit. Hoc autem quid sit, suo loco declaratum est.
Preces supplicationesque. Preces generale nomen est; supplicationes autem supplicum preces sunt, cum is, qui orat, abjicit se ad pedes, aut genua tangit ejus, quem orat. Significatur ergo magnus affectus et humilitas Christi precantis.
Ad eum, qui possit illum salvum facere a morte. Id est ad Deum. Loquitur enim de Christo ut homine. Erasmus hoc modo vertit: Apud illum, qui poterat ipsum a morte servare. Verum is, dum servare mavult, q u am sa^uuw facere, non animadvertit neque ad veram et propriam significationem Graeci verbi GouCsiv, neque ad mentem Apostoli. De significatione verbi diximus alias. Non enim solum ille dicitur acoCetv, qui servat aliquem a malo, ne in illud incidat; verum etiam, qui eripit e malo, in quod jam inciderat. Exempla plurima sunt in sacris literis, eed unum maxime obvium Matth. 1.: Ipse salvum faciet populum suum a peccatis eorum. Ubi nec ipse Erasmus ausus fuit vertere: servabit, nec aliud vertendum putavit, quam quod legit apud interpretem vulgatum. Mens vero Apostoli non est, Christum orasse Patrem, ut servaretur a morte, ne eam subiret; alioqui quomodo exauditus est? Sed ut celeriter eriperetur a morte, quam erat passurus. Quod factum est, quando a morte ad vitam immortalem resurrexit tertia die.
Cum clamore valido et lacrymis offerens. Offerens, aoiistus est inGraeco: cum obtuUsset. Quando Christus hanc, de qua loquitur Apostokis, orationem obtulerit Patri, tres sunt opiniones. Una est: Apostolum loqui de ea Christi oratione, qua passioni suae proximus Patrem tortio precatus est, ut, si fieri posset, transiret ab ipso calix. Quam orationem a tribus Evangelistis accurate descriptam habemus. Qui etsi lacrymarum non meminerint, ut nec clamoris validi, tamen verisimile est, lacrymas non defuisse, quando prae moerore et angustia animi sudor sanguineus ei defluxit e corpore. Sed de clamore non eadem ratio. Solus enim tunc erat Christus, et discipulis avulsus, ut clamore non esset opus, valido praesertim. Deinde nec parvam diflS.cultatem habet, quomodo in ea oratione fuerit exauditus; quod de his precibus affirmat Apostolus. Non enim transiit ab eo calix; nec id absolute petebat, sciens, voluntatem Patris esse, ut biberet illum. Alii putant, orationi.s, de qua Paulus loquitur, qua scilicet Christus oravit Patrem, ut se a morte salvum faceret, id est ex morte resuscitaret, nullam apud Evangelistas exstare mentionem, sed aut per revelationem, aut per traditionem de ea Paulum, quod scribit, accepisse. Quae Chrysostomi et Theophylacti sententia est. Sed ea refellitur, si probatum fuerit, ejusmodi orationem Christi ab Evangelistis haudquaquam fuisse praeteritam. Est igitur tertius, et maxime probabilis commentarius, quem post Aquinatem adfert Cajetanus, Apostolum agere de oratione Christi pendentis in cruce, quando voce magna clamavit, dicens: Deus meus, Deus meus, ut quid dereliquisti me? et quando, iterum voce magna clamans, spiritum suum in manus Patris commendavit. Ubi quamvis lacrymae ejus non legantur, tamen, sicuti sitivit naturaliter prae siccitate corporis exhausti, sic et lacrymas ei naturaliter prae doloribus erupisse, credibile est. Permittebat enim, juxta Damasceni celebre dictum, unicuique facultati naturali proprias actiones. Quod autem ea verba, quibus in cruce pendens Deum compellavit, precatoria fuerint, f acile docetur. Dicens enim: Quare me dereliquisti? non utique cum Patre expostulavit, nec inanem fudit querelam; sed petivit, ut e malis in quibus ad horam erat a Patre derelictus, eriperetur, scilicet per resurrectionem, quae mortem penitus absorberet. Unde huic versiculo, e Psalm. 21. desumpto, LXX. interpretes addiderunt: Respice in me. Quod sine dubio orantis est. Quin omneshujusmodi adDeum exclamationes, quae in Psalmis frequentes leguntur, Hebraicae quaedam precandi formulae sunt, et plerumque adjuncta habent expressa precationis verba, ut Psalm. 12.: Usquequo exaltabitur inimicus meus super me? respice et exaudi me; id est exaudi me orantem, ne diutius exaltetur super me inimicus meus. Quare et, quae in eodem Psalmo praecedunt: Usquequo, Domine, oblivisceris me in finem; usquequo avertis faciem tuam a me etc.? consimilem sensum habent, ut et caetera hujusmodi. Rursum cum ait: In manus tuas commendo spiritum meum, orat Patrem, ut spiritum ipsius suscipiat in suam protectionem, hoc est, bene ei faciat, eum sine longiore mora corpori restituens immortali. Id quod precationis forma protomartyr ejus enuntiavit, dicens: Suscipe spiritum meum, Act. 7. Christum igitur in cruce Patrem orasse cum clamore valido et lacrymis, atque ad eam Christi precationem hoc loco Pauhira respexisse, satis probatum existimo. Facit tamen etiam ad cumuhim pi-obationis verbum offerendi, quo hic utitur. Nusquam enim convenientius Christus pontifex noster pro eua salute preces offerre Deo potuit, quam ubi et semet ipsum pro salute mundi Deo sacrificavit, hoc est, in ara crucis, tamquam destinato sacrificii loco.
Exauditus est pro sua reverentia. Multi codices manuscripti conjunctionem et praemittunt: Et exauditus; idque consentaneum est tam Graeco textui, quam Syriaco. Sciendum est enim, in Graeco sententiam hic nondum finiri, sed adhuc pendere. Sic enim habet: Qui in diebus carnis suae, quum preces et supplicationes ad eum, qui poterat ipsum salvum facere a morte, cum clamore valido et lacrymis ohtulissetf et exauditus esset pro reverentia etc. Nam sua non est in Graeco, sed additum fortassis ab interprete, vel ab aliis potius, qui hanc reverentiam in Christo fuisse intelligunt; tamquam sensus sit: Christum a Deo exauditum esse, pro ea reverentia ac pietate, quam erga Deum habebat; qua nimirum dignus erat, ut ab eo exaudiretur. Ita fere Latini, et inter Graecos Photius. At Chrysostomus ejusque sequaces hanc reverentiam in Deo Patre statuunt respectu Filii, quasi dicat Apostolus: Filius Dei tam erat carus Patri, tamque venerf.bilis, ut Pater, eum reveritus, nec ferens tam humilem Filii sui precationem, statim petita concesserit. Verum prior expositio magis placet, tum quia durum et insolitum est Patri reverentiam adscribere erga Filium, tum quia infra in hac eadem Epistola cap. 12. tribuitur hominibu8 erga Deum: Serviamus, inquit, placentes Deo, cum metu et reverentia. Est enim Graece BhXd^sia, quo nomine reverentia significatur et pietas, quae est hominis in Deum, quaeque passim in Scripturis vocatur timor Domini. Nam et eoXd^TiQ is dicitur, qui Deum reveretur et colit. Interpres noster modo religiosum vertit, ut Act. 2., modo timoratum, ut Luc. 2. et Act.[8. Nec tamen ad priorem illum sensum opus est hic relativo reciproco suam, quod facile subauditur. Tertium quendam sensum huc adferunt Calvinus et Beza. Cum enim, inquit Calvinus, Graeca voce plerumque metus aut sollicitudo significetur, multo aptior erit expositio, si dicamus exauditum fuisse Christum ex eo, quod timebat, ne scilicet malis obrutus succumberet, vel morte absorberetur. Itaque vertendum illi putant: Exauditus ex metu suo, videlicet adaptantes hunc locum suae blasphemiae, qua dicunt, Christum in cruce pendentem quasi in desperationem incidisse, quando in eam vocem erupit: Deus meus, quare me dereliquisti? Tunc enim eum in se excepisse horrorem illum, quem damnati patiuntur in inferno, ut sibi a Deo derelictus ac projectus damnatorum more videretur. Sed impius hic commentarius nullo negotio refellitur. Primum, quia vox Graeca proprie metum non significat. Etenim Graeci scriptores cuXaPstav a metu, qui Graece ^opoc dicitur, et inter animi passiones numeratur, studiose discernunt; sed aut significat cautionem, id est tranquillam mali declinationem, ut fere apud auctores profanos; aut reverentiam et pietatem, ut in sacris literis. Deinde, quia sermo ineptus est, aliquem exaudiri a metu vel ex metu, a morte vel ex morte; liberari enim ex his dicitur, exaudiri autem ab eo, qui liberat. Postremo, ut detur, Graeco vocabulo metum significari, et Apostolum id velle, quod Christus exauditus sit a metu suo: num inde consequens est, Christum aut metuisse aut passum esse id, quod in infemo damnati patiuntur? Fuit sane metus in Christo non inferni, sed mortis, idemque vohmtate assumptus; et ab hoc metu liberatus est. Objicit Calvinus, Graecam praepositionem cltzo significare a vel ex non autem pro. Sed. fallit aut fallitur; nam in sacris literis ex Hebraicae linguae proprietate frequentissimum est, ut ea praepositione causa significetur, ob quam quid fiat, maxime apud interpretes LXX., ut Psalm. 6.: Turbatus est a furore oculus meus, id est prae furore, et 37.: Non est sanitas in carne mea a facie irae tuae, id est prae ira tua; non est pax ossibus meis a facie peccatorum meorum, id est propter pec- CHta mea. Sic exauditum dicit Apostolus Christum a reverentia, id est pro reverentia, sive propter reverentiam, qua Patrem semper observavit. Interpres Syrus reverentiam hoc loco prorsus suppressit ac rejecit iu versum proxime sequentem. Quod quo pacto acciderit, nescio; nisi forte propterea, quod in Graecis oratio hic nondum absolvitur. Jam quod Apostolus dicit, Christum exauditum esse a Deo, nullam apud Theologfos dubitationem habet, quorum constans et certa doctrina est, omnem Christi orationem, qua quid absolute a Deo petivit, exauditam fuisse; nec vero fieri potuisse, ut non exaudiretur, unde ipse Patri dicebat: Sciebam, quod sem^ per me audis, Joan. 11. Qua ratione nec fieri potuit, ut ejus humana voluntas a divina discordaret. Nam oratio, qua Patrem in horto precatus est, ut transiret ab ipso calix, ne biberet eum, non absoluta fuit, sed hanc habens conditionem: 81 fieri posset, id est si id aeterno decreto Patris non repugnaret. Unde non mirum, si non fuerit exaudita. Quamquam ea non tara oratio fuit, quam naturalis desiderii, quo vitam amabat ac mortem refugiebat, expressio quaedam ac declaiatio cum ea humilitate, qua desiderium hoc perfecte subjiciebat voluntati paternae, dicens: Veruntamen non sicut ego volo, sed sicut tu, Quare hic locus de illa oratione non est accipiendus, sed, ut supra dictum est, de oratione pendentis in cruce. Hanc autem exauditam esse constat et impletam, quoniam Pater eum a morte resuscitavit tertio statim die, non amplius moriturum. Quin etiam exaudita est pro toto corpore ejus, quod est Ecclesia: Qui enim suscitavit Jesum Christum a mortuis y vivificabit et mortalia corporn nostra, Rom. 8.
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8. Et quidem cum esset Filius. Quod in quibusdam Latinis additur: Dei, plures et meliores codices non habent. Tn Graecis autem et Syris exemplaribus omnino non roperitur. At neque sensum adjuvare videtur, ut suppleri debeat, cum Apostolus simpliciter urgeat vocabulum Filii. Alii vertunt ex Graeco: quamvis esset Filius. Nam Graeca particula xatTtsp adversativa est, nec aliud arbitror interpretem nostrum voluisse, quando vertit: Et quidem. Sed dubium est, quo pars haec referatur. Nam ad id, quod proxime praecedit, referri non potest. Non enim convenienter dicitur, Christum exauditum fuisse pro sua reverentia, quamvis esset Filius, sed quia erat. Sunt igitur, qui partem hanc per hyperbaton remittant ad oblationem precum et supplicationum cum clamore et lacrymis factarum, quasi dicat: Etsi Filius esset, non tamen aspernatus est supplicem se praebere Patri, etiam cum voce lacrymosa. Verum communior et potior est sententia, cui et Syriaca lectio suffragatur, referendam esse ad ea, quae sequuntur:
Didicit ex iis, quae passut est, obedientiam. Quamvis, inquit, Filius esset, tamen ex his, quae passus est, obedientiam didicit. Sed quomodo didicit obedientiam, qui etiam ut homo noverat omnia, ac plenus erat omni genere virtutum, ipsasque passiones obedientia praecedente susceperat? Haec quaestio multas peperit hujus loci interpretationes. Plerique respondent, Christum per experientiam didicisse, quod antea sciebat per infusam notitiam. Id enim significari iis veibis: ex iis, quae passus est, id est quae patiendo expertus est. Itaque sensum hunc reddit B. Thomas: Didicit obe~ dientiam, hoc est, experientia didicit, quam grave sit obedire; ut qui obediverit in gravissimis et difficillimiSj videlicet usque ad mortem crucis. Alii sic: Per experientiam didicit, quanta sit obedientiae virtus et quantum meritum. Propter hanc enim exauditus est, et a morte ereptus. Legitur hic sensus apud Theophylactum et Oecumenium, tametsi coactior apparet. Theodoretus hyperbolen esse dicit, nec tamen satis explicat; sed videtur hoc velle, Chiistum ex iis, quae passus est, obedientiam didicisse, non quod ante non fuisset obediens, sed quia passionibus ita fuit exercitatus, ut vel ex illis obedientiam discere potuisset. Nobis per metonymiam commodius videtur Apostoli sententia posse explicari, hocmodo: Quamvis Filius esset, eoque solo nomine dignus, quem Pater exaudiret, tamen, ut misericors fieret pontifex nobis ad Deum, per ea, quae ex voluntate Patris passus est, obedientiam ostendit et exercuit, quasi obedientiae discipulus. Quos enim ad obedientiam formamus, in rebus gravioribus experiri solemus. Loquitur autem ad hunc modum Apostolus, quia obedientiam suis Hebraeis commendare voluit, ut innuitur versu proximo. Caeterum quo sensu Christo tribuatur obedientia, dictum est ad ilhid Phil. 2.: Factus obediens usque ad mortem.
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9. Et consummatus, factus est omnibus obtemperantibus sibi causa salutis aeternae. Consummatum dicit, non morte finitum, sed perfectum redditum, ut Erasmus vertit. Hac enim significatione Graecum verbum usurpari passim in hac Epistola, docuimus, quum exponeremus illud cap. 2., auctorem salutis eorum perpassiones consummare. Quare alii quidam minus recte vertunt: sanctificatus seu consecratus. Est igitur sensus, Christum, per passiones ad gloriam adductum, omnibus sibi suoque Evangelio obedientibus causam et auctorem factum esse salutis aeternae. Quae quidem obedientia consistit in observatione mandatorum Christi, quorum primum est, ut in eum credatur. Nam obedientiam etiam ad fidem referri, patet ex aliis Scriplurae locis, ut Act. 6., Rom. 1. et 16. Duplex autem fructus passionis Christi significatur; ipsius scilicet Christi consummatio, et salus nostra, quoniam et sibi meruit, et nobis. Sed ideo dicit, Christum con- Bummatum factum esse causam salutis nostrae, quia salus nostra non solum a Christo passo, velut causa meritoria, verum etiam ab eodem consummato et glorificato, velufc exemplari causa, dependebat. Nam si Christus non resurrexit, inanis est fides, et salus nostra; sicut idem Apostolus docet 1 Cor. 15. Porro non absolute dixit omnibus, sed obtemperantibus sibi; non quod obedientia sit conditio, quam prius a nobis Christus exigat, quam ejus passio quidquam in nobis operetur; neque enim fides et obedientia nobis aliunde est, quam ex Christi passione; sed quia conditio est ad salutem aeternam necessaria, ne quis speret salutem a Christo, nisi legi ejus obediat; quoniam nec ipse Christus ad gloriam evectus est, nisi per obedientiae meritum. Ea conditio ab ipsomet expressa est in Evangelio: Si vis, inquit, ad vitam ingredi, serva mandata, Matth. 19. Quamquam praeterea locus hic significat, non ita per meritum Christi nos restitui in statum justitiae atque bonorum operum, pro quibus ab initio promissa fuerat vita aeterna, ut sic restitutis ea jam debeatur ex prima institutione, nec ad hanc debiti rationem constituendam opus sit merito Christi. Nam per peccatum primi hominis non solum amissa est justitia, verum etiam cassata promissio, qua pro bonis operibus ei decreta fuerat merces vitae aeternae. Quare non tantum opus fuit gratia Christi, ut homo lapsus restitueretur in statum justitiae bonorumque operum; sed etiam, ut haec ipsa justitiae opera ei proficerent ad vitam aeternam. Cum enim utrumque peccato abolitum esset, justitia, et pactio de praemio pro justitia reddendo, oportuit utrumque nobis reparari per Christum. Quod non obscure tradit Synodus Tridentina Fess. 6. cap. 16., quum docet, bene operantibus usque in finem et in Deo sperantibus proponendam esse vitam aeternam, et tamquam gratiam, filiis Dei per Christum Jesum misericorditer promissam, et tamquam mercedem, ex ipsius Dei promissione bonis ipsorum operibus et meritis fideliter reddendam. Quae eadem doctrina rursus ibidem can. 26. sub anathemate definitur.
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10. Appellatus a Deo Pontifex secundum ordinem Melchisedech. Appellatus, sive cognominatus, nimirum verbis Psalmi supra citatis. Quoniam autem Dei dicere seu nominare facere est, intellige, sic appellatum Christum a Deo Pontificem secundum ordinem Melchisedech, ut et talem fecerit. Adjicit hanc partem Apostolus, tum ut insinuet, quod infra latius expositurus est, qua ratione Christus factus sit nobis causa salutis aeternae, nempe per sacrificium crucis, quod ut Pontifex obtulit, non Aaronicus, sedsecundumordinem Melchisedech; tum etiam ut confirmet, quod dixerat: Christum non semet ipsum clarificasse, ut Pontifex fieret, sed vocatum a Deo; tum denique, ut viam sternere jam incipiat, animosque legentium praeparare ad disputationem de sacerdotio Christi. Unde consequenter ait:
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11. De quo nobis grandis sermo ininterpretabilis ad dicendum. Legendum est: ininterpretabilis, ex fide codicum antiquorum, et castigatione Roroana; quemadmodum etHieronymuslegitEpist. 126. ad Euagrium. Graeca vox significat: difficilem interpretatu j ac pro ea Syrus vertit: occupationem seu negotium. Nec in Graeco est grandis, sed multus sermo ', quomodo legit etiam Hieronymus. Porro sensum bene reddidit Erasmus sua versione: De quo nobis multa forent dicenda, eaque difficilia explicatu. Relativum quo reforri potest vel ad Melchisedech, vel ad Pontificem secundum ordinem Melchisedech, vel ad rem ipsam, id est pont-ficatum Christi; quasi dicat: De qua re multus nobis sermo etc. Quodlibet horum probabiliter dicitur; licet plerique ad Melchisedech referant. Difficultatem vero eorum, quae dicenda sunt, exaggerat Apostolus, non quia ipse non potuerit exponere, sed propter id, quod sequitur:
Quoniam imbecilles facti estis ad audiendum. Graece: Quandoquidem segnes facti estis auribus, id est ignavi, tardi, et torpentes ad haec audienda. Interpres ipse cap. sequenti vertit: segnes. Causam hujus ignaviae Graeci commentatores referunt in afflictiones, quibus ob iidem Christi susceptam premebantur a fratribus Judaeis. Alii iu ipsorum negligentiam, quod parum laboris et studii collocassent in cognitione rerum sacrarum. Ego veram causam existimo, quia nimium affixi erant legi Mosaicae, quo velut obice impediti, mysteriorum novae Jegis exph*cationem aegre et tarde capiebant. Nam et ob hanc causam Apostolus Rom. 14. infirmos vocat Judaeos fideles, qui adhuc inter cibos, ex consuetudine legis, discernebant. Huic loco simile est illud Christi ad discipulos Joan. 16.: Adhuc multa habeo vobis dicere, sed non potestis portare modo. Item illud Apostoli ad Corinthios in Epistola priori cap. 3.: Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Verum causae in his diversae sunt: in discipulis et Christi conspicua praesentia humanitatis ejus; in Corinthiis vitia quaedam gravio* ra, quibus erant dediti.
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12. Etenim cum deberetis magistri esse propter tempus. Judaei primi Christianam fidem busceperant, quemadmodum late patet ex Actis Apostolorum. Hoc igitur est, quod ait: Cum pro ratione temporis, quod egistis in Christianismo, debeatis aliorum esse doctores.
Rursum indigetis, ut vos doceamini. Graece: Rursum opus habetis, ut doceamus iws. Quod etiam sic verti potest: Ut quis doceat vos.
Quae sint elementa exordii sermonum Dei. Graece eloquiorum Dei, id est doctrinae, quae de Deo est. Elementa sunt, quae prima traduntur in unaquaque disciplina, ut alphabetum in Grammatica. Unde et corpora simplicia, quae non ex aliis, sed ex quibus alia componuntur, physicis elementa dicuntur. Igitur elementa exordii sermonum Dei vocat rudimenta, a quibus initium sumitur instituendi homines in doctrina sacra. Quorum aliquot exempla refert Apostolus sub initium capitis sequentis ab eo loco: Non rursum jacientes fun^ damentum poenitentiae ab operibus mortuis etc. Porro quod ait: elementa exordii, videtur Hebraismo dictum pro eo, ac si diceret: elementa exordialia. Gravis haec est increpatio, qua significat, eos post tantum temporis adhuc paene rudimentarios esse iu religione Christiana.
Et facti estis, quibus lacte opus sit, non solido cibo. Metaphora ducta ab infantibus, qua etiam utitur 1 Cor. 3., ita scribens: Lac vobis potum dedi, non escam; nondum enim poteratis. Lactis nomine vult intelligi doctrinam humiliorem ac faciliorem, quae rudibus et imperfectis conveniat, ut ex adverso solidum cibum appellat doctrinam eruditis et perfectis congruentem, id est, altiorem ac difficiliorem; qualis erat de sacerdotio Christi secundum ordinem Melchisedech. Quod ait: facti estis, hanc vim habet juxta Graecos interpretes: Eo devenistis per ignaviam vestram, scilicet ut lacte sitis nutriendi more parvulorum, nec solidioris doctrinae cibum feratis.
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13. Omnis enim, qui lactis est particeps, expers est sermonis justitiae. Expers, Graece aTicipog, id est, inexpertus ac rudis. Sermo justitiae doctrina est perfectionis, de qua statim initio sequentis capitis: Ad perfectionem, inquit, fe~ ramur. Eam vocat justitiam, quia justitia, si stricte sumatur, perfectionis est nomen. Sub hac autem comprehendit, quidquid in doctrina Christiana est ejusmodi, ut solis perfectis congruat, sicut sub nomine sapientiae 1 Cor. 2., cum ait: Sapientiam loquimur inter perfectos. Itaque sensus est: Quicumque in Christi schola talis est, ut adhuc lacte simplicioris doctrinae fovendus sit, is rudis est doctrinae perfectiora tradentis, et ad eam audiendam parum idoneus. Jam relinquit assumendum, quod dixerat: Vos lacte opus habetis. Unde syllogistice concludit: Ergo solidioris cibi non estis capaces. Propositionem confirmant verba sequentia: Parvulus enim est. Gri;ece vifjTiiot;, id est infans, quasi dicat: Similis est infanti. Nam sicut infans, lacte nutriendus, non fert solidum cibum, ita et illi accidit in doctrina Christi.
5:14
14. Perfectofum autem est solidus cibus. IIoc est, perfectis, tamquam adultis, quales vos nondum esse video, convenit pasci doctrinae sublimiorisalimeuto. Quos autem dicat perfectos, consequenter exponit. Eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali. Pro consuetudine, Graece napa ttjv i^iv, id est propter habitum, ut legit Augustinus lib. 13. de Trinit, cap. 13., vel ut Erasmus vertit, Ambrosianum secutus; propter assuetudinem. Sensus ad mentem transferuntur, cum Graeca vox aia^rjTTjpia proprie significet organa sensuum, ut sunt oculi, aures. Perfectos, inquit, eos voco, qui longo usu, velut habitu comparato, mentem habent exercitatam ad discernendum in unaquaque re, quid bonum sit, quid malum. Boni et mali nomine etiam verum et falsum comprehenduntur, maxime quia de doctrina ad fidem pertinente potissimum sermo est. Eandem sententiam breviter ita expressit 1 Cor. 2.: Spiritualis omnia judicat; cum prius dixisset: animalem hominem non percipere ea, quae sunt spiritus Dei. Qui locus cum isto conferendus est, utpote simillimus, et quae illic pro utriusque loci intelligentia plenius adnotavimus, huc revocanda. Dicet aliquis: Si tam rudes rerum divinarum erant Hebraei, ut lacte nutriendi essent, non solido cibo, quid est, quod Apostolus eis solidum cibum praebet, in hac ipsa Epistola multa subtiliter disputans de magnis mysteriis, ac nominatim de Christi sacerdotio in Melchisedech praefigurato, de quo dixerat, sermonem explicatu difficilem esse propter ipsorum tarditatem? Respondet B. Thomas, non sic intelligendum esse, quod hic dicitur de differentia perfectorum et imperfectorum, quasi in doctrina fidei aiia tradenda; sed ea parvulis proponenda tantum, non etiam exponenda, necpertractanda. Quam responsionsm sumsil ex Augustluo tract. 98. in Joan., ubi exponit illa supra citata Domini verba: Adhuc multa habeo VO' bis dicere. Sed haec illorum doctorum responsio non de quacumque fidei doctrina accipienda est, sed de.articulis fidei illis, quos Ecclesia publice proponere solet omnibu8 fidelibus. Alioqui multa in sacris literis et traditione continentur, multa etiam in Patrum conciliis sunt definita, quae nec proponi necesse est omnibus, nec expedit Nam suflPicit rudi populo credere in genere, vera esse, quaecumque ei credenda ab Ecclesia Catholica proponuntur. Et tamen ea omnia pertinent etiam ad quandam explicationem articulorum, quorum expressa confessio communiter a Christianis exigitur. Verum potest et aliter ad id, quod objiciebatur responderi, scilicet Apostolum non de omnibus Hebraeis haec dicere, sed de magna eorum parte, quae Mosaicis caeremoniis adhuc puoriliter inhaerebat. Unde propter eos non debuit aliis perfectioribus atque capacioribus subtrahere sermonem altioris doctrinae. Sed et hoc dici potest, xipostolura ita perstringere ruditatem ac socordiam Hebraeorum, ut tamen eos exstimulet ad perfectionem, ipsaque exhortatione praeparet ad capienda facilius ea mysteria, de quibus acturus est. Id enim manifeste probat subjuncta sententia, qua sequens caput inchoatur.
5:1
… sin. That he is bound also by divine law is taught by many, basing themselves on the words of St. Paul: "Every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins" (Hebr. 5, 1), and of Jesus Christ: "Do this for a commemoration of me" (Lk. 22, 19; cf. Council of Trent, sess. …
5:2
… But he will always be one «qui condolere possit iis qui ignorant et errant» (Hebr. 5, 2). Traditional doctrine summarizes all this by saying that the confessor, besides being judge and physician, must also be «father».
5:4
which was instead necessary for the Levitical priesthood; thus the priesthood of Christ, by reason of its eternal origin, is not bound to any earthly kinship; the Messiah holds it by native right and by investiture from God himself (cf. Heb. 5, 4 ff.); therefore forever. …
… However, when speaking of divine vocation, or even simply of vocation, one generally means the priestly or religious one. And it is to these alone that the famous passages of Holy Scripture refer: "And no one takes this honor upon himself, but he who is called by God, as Aaron was" (Hebr. 5:4); "you did not choose me, but I chose you and appointed you that you should go and bear fruit" (Io. 15:16); "not everyone understands this word, but only those to whom it is granted" …
5:5
… 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).
5:6
… Son (Ps. 2:7; Heb. 1:5) and equal of Yahweh (Ps. 99 [100]:1: Yahweh invites him to sit at his right hand = Heb. 1:13; Mt. 22:41-46), sovereign of Israel and of the peoples (Ps. 2:6, 8; 71:8-11); priest forever (Ps. 109:4 = Heb. 5:6; 7) = exemplar of righteousness (Ps. 71:7), he will perfectly realize the kingdom of God in humanity. …
… De sacerdotio Christi apud Ps. 190, 4; Hebr. 5, 6, Heidelberg 1737; J. Rosadini, De Christi sacerdotio in ep. ad Hebr., in Gregorianum, 2 (1921), pp. 285-90; A. Vitti, Soteriologia, Rome 1932, pp. 92-105 (ad usum auditorum); id., …
5:7
… prayers and supplications with loud cries and tears, and was heard because of his piety, and, made perfect, he became for all those who obey him the cause of eternal salvation, God having proclaimed him high priest according to the order of Melchizedek (ibid. 5, 7-10). He offered himself (spontaneously) to God as a victim without blemish (ibid. 9, 14).
… And St. Paul in Hebrews recalls the fervent supplications of Jesus as Priest to the Father: «Qui in diebus carnis suae preces supplicationesque ad eum, qui possit illum salvum facere a morte cum clamore valido et lacrimis offerens, exauditus est pro sua reverentia» (Hebr. 5:7). St. Thomas (Sum. …
5:8
In Scripture the praises of obedience are most vivid, the distinguishing mark of the Redeemer, the cause of justification, while it warns that from disobedience every evil derives (Rom. 5, 19; Phil. 2, 8; Hebr. 5, 8; Lc. 2, 49; Io. 4, 34; 5, 30 etc.).
5:11
… He was the son, like Chalcol and Darda, of Mahol (metathesis for Hamul: 1 Chron. 2:5), in 1 Kings 4:31 (Septuagint 4:27; Heb. 5:11); but in 1 Chron. 2:6 he is called, like Ethan, the son of Zerah of the tribe of Judah.
Ethan (Heb. 'Ethān = Firm, Stable)
… In 1 Kings 4:31 (Heb. 5:11), to magnify Solomon's knowledge, he is placed before that of E. In the title of Ps. 88 (Heb. 89), E. is designated as the author of the hymn. …
… His preaching, even if more sublime and less indulgent regarding the rudiments of doctrine, "the milk of children" (Hebr. 5:11-14), was therefore in full accord with the τύπος διδαχῆς, the catechesis of the Twelve.
5:12
… broader and more profound catechesis (cf. Acts 18:26; St. Paul distinguishes between the work of "planting" and that of "watering," between laying the foundations and building upon them, I Cor. 3:6-10). Among the "first elements of the word of God" (Hebr. 5:12) are listed repentance and faith in God, Baptism and Confirmation, the resur-
… In the New Testament it indicates the revelations made by God to Moses (Acts 7, 38), the revelations contained in the Old Testament, especially the Messianic prophecies (Rom. 3, 2), the Christian Revelation (Heb. 5, 12), the sayings of the charismatics (Rom. 12, 6 ff.; I Cor. 12, 8 ff.; I Pt. 4, 11). St. Polycarp (7, 1) calls the sayings of Jesus "l. of the Lord."
5:14
… Such knowledge can be of two kinds: that which belongs to the graces "gratis datae" and is an extraordinary charism (v.) (I Cor. 12:10) granted to few, and that which is the fruit of progress in faith and in union with God, which can and must be attained by everyone (Hebr. 5:14).
5:41
… Probably born in exile (Josedech, his father, was deported to Babylon in 587: 1 Chron. 6:15 [Hebr. 5:41]), he is in second place after Zerubbabel among the 12 (Neh. 7:7) leaders of the first caravan (year 537) of repatriates (Ezra 1:2). After some months, he raised up the altar again, …
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.