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HEBREWS V. 1--3.
For every high priest taken from among men, is ordained for men in
things pertaining to God, that he may offer both gifts and sacrifices
for sins: who can have compassion on the ignorant and on them that are
out of the way, for that he himself also is compassed with infirmity;
and by reason hereof he ought, as for the people so also for himself to
offer for sins."
THE blessed Paul wishes to show in the next place that this covenant
is far better than the old. This then he does by first laying down
remote considerations. For inasmuch as there was nothing bodily or
that made a show, no temple for instance, nor Holy of Holies, nor
Priest with so great apparel, no legal observances, but all things
higher and more perfect, and there was nothing of bodily things, but
all was in things spiritual, and things spiritual did not attract the
weak, as things bodily; he thoroughly sifts this whole matter.
And observe his wisdom: he makes his beginning from the priest first,
and continually calls Him an High Priest, and from this first
[point] shows the difference [of the two Dispensations]. On this
account he first of all defines what a Priest is, and shows whether
He has any things proper to a Priest, and whether there are any signs
of priesthood. It was however an objection in his way that He
[Christ] was not even well-born, nor was He of the sacerdotal
tribe, nor a priest on earth. How then was He a Priest? some one
may say.
And just as in the Epistle to the Romans having taken up an argument
of which they were not easily persuaded, that Faith effects that which
the labor of the Law could not, nor the sweat of the daily life, he
betook himself to the Patriarch and referred the whole [question] to
that time: so now here also he opens out the other path of the
Priesthood, showing its superiority from the things which happened
before. And as, in [the matter of] punishment, he brings before
them not Hell alone, but also what happened to their fathers, so now
here also, he first establishes this position from things present.
For it were right indeed that earthly things should be proved from
heavenly, but when the hearers are weak, the opposite course is
taken.
Up to a certain point he lays down first the things which are common
[to Christ and their High Priests], and then shows that He is
superior. For comparative excellence arises thus, when in some
respects there is community, in others superiority; otherwise it is no
longer comparative.
"For every High Priest taken from among men," this is common to
Christ; "is ordained for men in things pertaining to God," and
this also; "that he may offer both gifts and sacrifices for the
people," and this too, [yet] not entirely: what follows however is
no longer so: "who can have compassion on the ignorant, and on them
that are out of the way," from this point forward is the superiority,
"inasmuch as himself also is encompassed with infirmity; and by reason
hereof he ought as for the people, so also for himself, to offer for
sins."
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 (ver. 4), "And no man taketh this
honor to himself, but he that is called of God as was Aaron."
Here again he conciliates them in another point, because He was sent
from God: which Christ was wont to say throughout to the Jews.
"He that sent Me is greater than I," and, "I came not of
Myself." (John xii. 49; xiv. 28; viii. 42.)
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; (ver. 5) "So Christ also glorified
not Himself to be made an High Priest."
How then was He appointed (one says)? For Aaron was many times
appointed as by the Rod, and when the fire came down and destroyed
those who wished to intrude into the priesthood. But in this
instance, on the contrary, they [the Jewish Priests] not only
suffered nothing, but even are in high esteem. Whence then [His
appointment]? He shows it from the prophecy. He has nothing [to
allege] perceptible by sense, nothing visible. For this cause he
affirms it from prophecy, from things future; "But He that said
unto Him Thou art My Son, today have I begotten Thee." What
has this to do with the Son? Yea (he says) it is a preparation for
His being appointed by God.
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?
Who is "after the order of Melchisedech"? No other [than He].
For they all were under the Law, they all kept sabbaths, they all
were circumcised; one could not point out any other [than Him].
Ver. 7, 8. "Who in the days of His flesh, when He had offered
up prayers and supplications with strong crying and tears, to Him that
was able to save Him from death, and was heard in that He feared;
though He were a Son, yet learned He obedience by the things which
He suffered." Seest thou that he sets forth nothing else than His
care and the exceeding greatness of His love? 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."
"And was heard," (he says), "in that He feared; though He
were a Son, yet learned He, obedience by the things which He
suffered." (Ver. 9, 10), "And being made perfect He became
the Author of eternal salvation unto all them that obey Him: called
of God an High Priest after the order of Melchisedech."
Be it with "crying," why also "strong [crying] and tears"?
"Having offered," (he says), "and having been heard in that He
feared." What sayest thou? Let the Heretics be ashamed. The Son
of God "was heard in that He feared." And what more could any man
say concerning the prophets? And what sort of connection is there, in
saying, "He was heard in that He feared, though He were Son, yet
learned He obedience by the things which He suffered"? Would any
man say these things concerning God? Why, who was ever so mad? And
who, even if he were beside himself, would have uttered these things?
"Having been heard," (he says), "in that He feared, He
learned obedience by the things which He suffered." What obedience?
He that before this had been obedient even unto death, as a Son to
His Father, how did He afterwards learn? Seest thou that this is
spoken concerning the Incarnation?
Tell me now, did He pray the Father that He might be saved from
death? And was it for this cause that He was "exceeding sorrowful,
and said, If it be possible, let this cup pass from Me"? (Matt.
xxvi. 38, 39.) Yet He nowhere prayed the Father concerning
His resurrection, but on the contrary He openly declares, "Destroy
this temple and within three days I will raise it up." (John. ii.
19.) And, "I have power to lay down My life, and I have power
to take it again. No man taketh it from Me, I lay it down of
Myself." (John x. 18.) What then is it; why did He pray?
(And again He said, "Behold we go up to Jerusalem, and the Son
of Man shall be betrayed unto the chief priests and scribes, and they
shall condemn Him to death. And they shall deliver Him to the
Gentiles, to mock, and to scourge, and to crucify Him; and the
third day He shall rise again" (Matt. xx. 18, 19), and said
not, "My Father shall raise Me up again.") How then did He
pray concerning this? But for whom did He pray? For those who
believed on Him.
And what he means is this, 'He is readily listened to.' For since
the), had not yet the right opinion concerning Him, he said that He
was heard. Just as He Himself also when consoling His disciples
said, "If ye loved Me, ye would rejoice, because I go to My
Father" (John xiv. 28), and "My Father is greater than
I." But how did He not glorify Himself, He who "made Himself
of no reputation" (Phil. ii. 7), He who gave Himself up?
For, it is said, "He gave Himself" up "for our sins." (See
Gal. i. 4.) And again, "Who gave Himself a ransom for us
all." (1 Tim. ii. 6.) What is it then? Thou seest that it
is in reference to the flesh that lowly things are spoken concerning
Himself: So also here, "Although He were Son, He was heard in
that He feared," it is said. He wishes to show, that the success
was of Himself, rather than of God's favor. So great (he says)
was His reverence, that even on account thereof God had respect unto
Him.
"He learned," he saith, to obey God. Here again he shows how
great is the gain of sufferings. "And having been made perfect," he
says, "He became the Author of salvation to them that obey Him."
(Cf. supra, pp. 384, 391.) But if He, being the Son,
gained obedience from His sufferings, much more shall we. Dost thou
see how many things he discourses about obedience, that they might be
persuaded to it? For it seems to me that they would not be
restrained. "From the things," he says, "which He suffered He"
continually "learned" to obey God. And being "made perfect"
through sufferings. This then is perfection, and by this means must
we arrive at perfection. For not only was He Himself saved, but
became to others also an abundant supply of salvation. For "being
made perfect He became the Author of salvation to them that obey
Him."
"Being called," he says, "of God an High Priest after the order
of Melchisedech": (ver. 11) "Of whom we have many things to
say and hard to be uttered [or explained]."
When he was about to proceed to the difference of the Priesthood, he
first reproves them, pointing out both that such great condescension
was "milk," and that it was because they were children that he dwelt
longer on the lowly subject, relating to the flesh, and speaks [about
Him] as about any righteous man. And see, he neither kept silence
as to the doctrine altogether, nor did he utter it; that on the one
hand, he might raise their thoughts, and persuade them to be perfect,
and that they might not be deprived of the great doctrines; and on the
other, that he might not overwhelm their minds.
"Of whom," he says, "we have many things to say and hard to be
explained, seeing ye are dull of hearing." Because they do not
hear, the doctrine is "hard to be explained." For when one has to
do with men who do not go along with him nor mind the things that are
spoken, he cannot well explain the subject to them.
But perhaps some one of you that stand here, is puzzled, and thinks
it a hard case, that owing to the Hebrews, he himself is hindered
from hearing the more perfect doctrines. Nay rather, I think that
perhaps here also except a few, there are many such [as they], so
that this may be said concerning yourselves also: but for the sake of
those few I will speak.
Did he then keep entire silence, or did he resume the subject again in
what follows; and do the same as in the Epistle to the Romans? For
there too, when he had first stopped the mouths of the gainsayers, and
said, "Nay but, O man, who art thou that repliest against God?"
(Rom. ix. 20), he then subjoined the solution. And for my own
part I think that he was not even altogether silent, and yet did not
speak it out, in order to lead the hearers to a longing [for the
knowledge]. For having mentioned [the subject], and said that
certain great things were stored up in the doctrine, see how he frames
his reproof in combination with panegyric.
For this is ever a part of Paul's wisdom, to mix painful things with
kind ones. Which he also does in the Epistle to the Galatians,
saying, "Ye did run well; who did hinder you?" (Gal. v. 7.)
And, "Have ye suffered so many things in vain? if it be yet in
vain" (Gal. iii. 4), and, "I have confidence in you in the
Lord." (Gal. v. 10.) Which he says also to these
[Hebrews], "But we are persuaded better things of you, and things
that accompany salvation." (c. vi. 9.) For these two things he
effects, he does not overstrain them, nor suffer them to fall back;
for if the examples of others are sufficient to arouse the hearer, and
to lead him to emulation; 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; (ver. 12) for "when for the time ye ought to
be teachers," he says. Here he shows that they had been believers a
long while, and he shows also that they ought to instruct others.
At all events observe him continually travailing to introduce the
discourse concerning the High Priest, and still putting it off. 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." (c. v.
1.) And again, "So Christ also glorified not Himself to be made
an High Priest." (c. v. 5) And again after saying, "Thou
art a Priest for ever after the order of Melchisedech" (c. v.
6), he again puts off [the subject], saying, "Who in the days
of His Flesh offered prayers and supplications." (c. v. 7.)
When therefore he had been so many times repulsed, he says, as if
excusing himself, The blame is with you. Alas! how great a
difference! When they ought to be teaching others, they are not even
simply learners, but the last of learners. (Ver. 12), "For
when for the time ye ought to be teachers, ye have need again that some
one teach you again which be the first principles of the oracles of
God." Here he means the Human Nature [of Christ]. For as in
external literature it is necessary to learn the elements first, so
also here they were first taught concerning the human nature.
Thou seest what is the cause of his uttering lowly things. So Paul
did to the Athenians also, discoursing and saying, "The times of
this ignorance God winked at: but now commandeth all men everywhere to
repent, because He hath appointed a day in the which He will judge
the world in righteousness by that Man whom He hath ordained, whereof
He hath given assurance unto all men, in that He hath raised Him
from the dead." (Acts xvii. 30, 31.) Therefore, if he says
anything lofty, he expresses it briefly, while the lowly statements
are scattered about in many parts of the Epistle. And thus too he
shows the lofty; since the very lowliness [of what is said] forbids
the suspicion that these things relate to the Divine Nature. So here
also the safe ground was kept.
But what produces this dullness? This he pointed out especially in
the Epistle to the Corinthians, saying, "For whereas there is
among you envy and strife and divisions, are ye not carnal?" (x
Cor. iii. 3.) But observe, I beseech you, his great wisdom,
how he always deals according to the distempers before him. For there
the weakness arose more from ignorance, or rather from sin; but here
not from sins only, but also from continual afflictions. Wherefore he
also uses expressions calculated to show the difference, not saying,
"ye are become carnal," but" dull": in that case" carnal," but
in this the pain is greater. For they [the Corinthians] indeed were
not able to endure [his reproof], because they were carnal: but
these were able. For in saying, "Seeing ye are become dull of
hearing" (c. v. 11), he shows that formerly they were sound in
health, and were strong, fervent in zeal, which he also afterwards
testifies respecting them.
"And are become such as have need of milk, not of strong meat." He
always calls the lowly doctrine "milk," both in this place and in the
other. "When," he says, "for [i.e. "because of"] the time
ye ought to be teachers": because of that very thing, namely the
time, for which ye ought especially to be strong, for this especially
ye are become backsliding. Now he calls it "milk," on account of
its being suited to the more simple. But to the more perfect it is
injurious, and the dwelling on these things is hurtful. So that it is
not fitting that matters of the Law should be introduced now or the
comparison made from them, [such as] that He was an High Priest,
and offered sacrifice, and needed crying and supplication. Wherefore
see how these things are unhealthful to "us"; but at that time they
nourished them being by no means unhealthful to them.
So then the oracles of God are true nourishment. "For I will give
unto them," he saith, "not a famine of bread, nor a thirst of
water, but a famine of hearing the word of the Lord." (Amos viii.
11.)
"I gave you milk to drink, and not meat" (1 Cor. iii. 2);
He did not say, I fed you, showing that such [nourishment] as this
is not food, but that [the case is] like that of little children who
cannot be fed with bread. For such have not drink given them, but
their food is to them instead of drink.
Moreover he did not say, "ye have need," but "ye are become such
as have need of milk and not of strong meat." That is, ye willed;
ye have reduced yourselves to this, to this need.
Ver. 13. "For every one that partaketh of milk is unskilled in
the word of righteousness: for he is a babe." What is "the Word
[doctrine] of righteousness"? He seems to me here to hint at
conduct also. That which Christ also said, "Except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees" (Matt. 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.
That they then were" become dull," he said; but from what cause,
he did not add, leaving it to themselves to know it, and not wishing
to make his discourse hard to bear. But in the case of the Galatians
he both "marveled" (Gal. i. 6) and "stood in doubt" (Gal.
iv. 20), which tends much more to encourage, as [it is the
language] of one who would never have expected that this should
happen. For this is [what] the doubting [implies].
Thou seest that there is another infancy, Thou seest that there is
another full age. Let us become of "full age" in this sense: It is
in the power even of those who are children, and the young to come to
that "full age": for it is not of nature, but of virtue.
Ver. 14. "But strong meat belongeth to them that are of full age
[perfect], even them who by reason of use have their senses exercised
to discern both good and evil." Those had not "their senses
exercised," nor did they "know good and evil." He is not speaking
now concerning life [conduct], when he says "to discern good and
evil," for this is possible and easy for every man to know, but
concerning doctrines that are wholesome and sublime, and those that are
corrupted and low. The babe knows not how to distinguish bad and good
food. Oftentimes at least it even puts dirt into its mouth, and takes
what is hurtful; and it does all things without judgment; but not the
full grown man. Such [babes] are they who lightly listen to
everything, and give up their ears indiscriminately: which seems to me
to blame these [Hebrews] also, as being lightly "carried about,"
and now giving themselves to these, now to those. Which he also
hinted near the end [of the Epistle], saying, "Be not carried
aside by divers and strange doctrines." (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.)
Let us then learn this lesson. Do not, when thou hearest that a man
is not a Heathen nor a Jew, straightway believe him to be a
Christian; but examine also into all the other points; for even
Manichaeans, and all the heresies, have put on this mask, in order
thus to deceive the more simple. But if we "have the senses" of the
soul "exercised to discern both good and evil," we are able to
discern such [teachers].
But how do our "senses" become "exercised"? By continual
hearing; by experience of the Scriptures. For when we set forth the
error of those [Heretics], and thou hearest today and tomorrow; and
provest that it is not right, thou hast learnt the whole, thou hast
known the whole: and even if thou shouldest not comprehend today, thou
wilt comprehend tomorrow.
"That have," he says, their "senses exercised." Thou seest that
it is needful to exercise our hearing by divine studies, so that they
may not sound strangely. "Exercised," saith he, "for
discerning," that is, to be skilled.
One man says, that there is no Resurrection; and another looks for
none of the things to come; another says there is a different God;
another that He has His beginning from Mary. And see at once how
they have all fallen away from want of moderation, some by excess,
others by defect. As for instance, the first Heresy of all was that
of Marcion; this introduced another different God, who has no
existence. See the excess. After this that of Sabellius, saying
that the Son and the Spirit and the Father are One. Next that of
Marcellus and Photinus, setting forth the same things. Moreover
that of Paul of Samosata, saying that He had His beginning from
Mary. Afterwards that of the Manichaeans; for this is the most
modern of all. After these the heresy of Arius. And there are
others too.
And on this account have we received the Faith, that we might not be
compelled to attack innumerable heresies, and to deal with them, but
whatever any man might have endeavored either to add or take away, that
we might consider spurious. For as those who give the standards do not
oblige [people] to busy themselves about measures innumerable, but
bid them keep to what is given them; so also in the case of doctrines.
But no man is willing to give heed to the Scriptures. For if we did
give heed, not only should we not be ourselves entangled by deceit,
but we should also set others free who are deceived, and should draw
them out of dangers. For the strong soldier is not only able to help
himself, but also to protect his comrade, and to free him from the
malice of the enemy. But as it is, some do not even know that there
are any Scriptures. Yet the Holy Spirit indeed made so many wise
provisions in order that they might be safely kept.
And look at it from the first, that ye may learn the unspeakable love
of God. He inspired the blessed Moses; He engraved the tables,
He detained him on the mount forty days; and again as many [more] to
give the Law. And after this He sent prophets who suffered woes
innumerable. War came on; they slew them all, they cut them to
pieces, the books were burned. Again, He inspired another admirable
man to publish them, Ezra I mean, and caused them to be put together
from the remains, And after this He arranged that they should be
translated by the seventy. They did translate them. Christ came,
He receives them; the Apostles disperse them among men. Christ
wrought signs and wonders.
What then after so great painstaking? The Apostles also wrote, even
as Paul likewise said, "they were written for our admonition, upon
whom the ends of the world are come." (1 Cor. x. 11.) And
again Christ said, "Ye do err not knowing the Scriptures"
(Matt. xxii. 29): and again Paul said, "That through
patience and comfort of the Scriptures we may have hope." (Rom.
xv. 4.) And again, "All Scripture is given by inspiration of
God, and is profitable." (2 Tim. iii. 16.) And "let the
word of Christ dwell in you richly." (Col. iii. 16.) And the
prophet, "he shall meditate in His Law day and night" (Ps. i.
2), and again in another place, "Let all thy communication be in
the law of the Most High." (Ecclus. ix. 15.) And again,
"How sweet are Thy words unto my throat." (He said not to my
hearing, but to my "throat"); "more than honey and the honeycomb
to my mouth." (Ps. cxix. 103.) And Moses says, "Thou
shalt meditate in them continually, when thou risest up, when thou
sittest, when thou liest down." (Deut. vi. 7.) "Be in them"
(1 Tim. iv. 15), saith he. And innumerable things one might
say concerning them. But notwithstanding, after so many things there
are some who do not even know that there are Scriptures at all. For
this cause, believe me, nothing sound, nothing profitable comes from
us.
[10.] Yet, if any one wished to learn military affairs, of
necessity he must learn the military laws. And if any one sought to
learn navigation or carpentry or anything else, of necessity he must
learn the [principles] of the art. But in this case they will not do
anything of the kind, although this is a science which needs much
wakeful attention. For that it too is an art which needs teaching,
hear the prophet saying, "Come, ye children, hearken unto me, I
will teach you the fear of the Lord." (Ps. xxxiv. 11.) It
follows therefore certainly that the fear of God needs teaching. Then
he says, "What man is he that desireth life?" (Ps. xxxiv.
12.) He means the life yonder; and again, "Keep thy tongue from
evil and thy lips from speaking guile; de part from evil and do good,
seek peace and pursue it." (Ps. xxxiv. 13, 14.)
Do you know indeed who said these things, a prophet or a historian,
or an apostle, or an evangelist? For my own part I do not think you
do, except a few. Yea and these themselves again, if we bring
forward a testimony from some other place, will be in the same case as
the rest of you. For see, I repeat the same statement expressed in
other words. "Wash ye, make you clean, put away your wickedness
from your souls before Mine eyes, learn to do well, seek out
judgment. Keep thy tongue from evil, and do good: learn to do
well." (Isa. i. 16, 17.) Thou seest that virtue needs to
be taught? For this one says, "I will teach you the fear of the
Lord," and the other, "Learn to do well."
Now then do you know where these words are? For myself I do not
think you do, except a few. And yet every week these things are read
to you twice or even three times: and the reader when he goes up [to
the desk] first says whose the book is, [the book] of such a
prophet, and then says what he says, so that it shall be more
intelligible to you and you may not only know the contents of the
Book, but also the reason of the writings, and who spake these
things. But all in vain; all to no purpose. For your zeal is spent
on things of this life, and of things spiritual no account is made.
Therefore not even those matters turn out according to your wishes,
but there also are many difficulties. For Christ says, "Seek ye
the Kingdom of God, and all these things shall be added unto you."
(Matt. vi. 33.) These things He said, shall also be given in
the way of addition: but we have inverted the order and seek the earth
and the good things which are in the earth, as if those other
[heavenly] things were to be given us in addition. Therefore we have
neither the one nor the other. Let us then at last wake up and become
coveters of the things which shall be hereafter; for so these also will
follow. For it is not possible that he who seeks the things that
relate to God, should not also attain human [blessings]. It is the
declaration of the Truth itself which says this. Let us not then act
otherwise, but let us hold fast to the counsel of Christ, lest we
fail of all. But God is able to give you compunction and to make you
better, in Christ Jesus our Lord, with whom to the Father together
with the Holy Ghost be glory, power, honor, now and for ever and
world without end. Amen.
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