Lectio 1
Lecture 1
Deus in Filio locutus est
God speaks by the Son
1:1 Multifariam, multisque modis olim Deus loquens patribus in prophetis: [n. 6]
1:1 God, who, in many ways and in diverse manners, speaking in times past to the fathers in the prophets, [n. 6]
1:2 novissime, diebus istis locutus est nobis in Filio, quem constituit haeredem universorum, per quem fecit et saecula: [n. 14]
1:2 Last of all, in these days, has spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the world. [n. 14]
6. Scripsit autem epistolam istam contra errores quorumdam, qui ex Iudaismo ad fidem Christi conversi, volebant servare legalia cum Evangelio, quasi non sufficeret gratia Christi ad salutem.
6. He wrote this epistle against the errors of those converts from Judaism who wanted to preserve the legal observances along with the Gospel, as though Christ’s grace were not sufficient for salvation.
Unde et dividitur in duas partes.
Hence it is divided into two parts.
Primo enim multipliciter commendat excellentiam Christi, ut per hoc praeferat Novum Testamentum Veteri; secundo agit de his per quae membra iunguntur capiti, scilicet de fide infra, XI cap., ibi est autem fides.
In the first he extols Christ’s grandeur in order to show the superiority of the New Testament over the Old; in the second part, he discusses what unites the members to the head, namely, faith, at now, faith is the substance (Heb 11:1).
Intendit autem ostendere excellentiam Novi ad Vetus Testamentum per excellentiam Christi, quantum ad tres personas solemnes in ipso Veteri Testamento contentas, scilicet angelos, per quos lex tradita est. Gal. III, 19: ordinata per angelos in manu mediatoris, et cetera. Quantum ad Moysen, a quo, vel per quem data est. Io. I, 17: lex per Moysen data est, et Deut. ult.: non surrexit ultra propheta, et cetera. Quantum ad sacerdotium per quod ministrabatur, infra: in priori tabernaculo semper introibant sacerdotes sacrificiorum, officia consummantes, et cetera.
But he intends to show the New Testament’s superiority over the Old by proving Christ’s preeminence over three sacred persons of the Old Testament, namely, the angels, by whom the law was handed down: the law was ordained by angels in the hand of a mediator (Gal 3:19); Moses, by whom or through whom it was given: the law was given by Moses (John 1:17); there arose no more a prophet in Israel like unto Moses (Deut 3:10); and the priesthood, by which it was administered: into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices (Heb 9:6).
Unde primo praefert Christum angelis;
First, therefore, he favors Christ over the angels;
secundo Moysi, III cap., ibi unde fratres;
second, over Moses, at wherefore, holy brethren (Heb 3:1);
sed tertio, sacerdotio Veteris Testamenti, V cap., ibi omnis namque pontifex.
third, over the priesthood of the Old Testament, at for every high priest (Heb 5:1).
Circa primum duo facit, quia
In regard to the first, he does two things:
primo praefert Christum angelis in isto capite;
first, he favors Christ over the angels in this chapter;
secundo concludit qualis reverentia exhibenda sit novae legi, II capite, ibi propter hoc abundantius.
second, he defines what kind of reverence should be given to the new law, at therefore ought we more diligently to observe (Heb 2:1).
Adhuc circa primum duo facit, quia
Concerning the first he does two things:
primo excellentiam Christi ostendit;
first, he shows the excellence of Christ;
secundo probat, quod hoc verum sit de Christo, et sic angelos deficere ab illa excellentia, ibi tanto melior.
second, he proves that this is true of Christ, and thus, that the angels fall short of that excellence, at being made so much better (Heb 1:4).
7. Hoc autem est in hac epistola singulare quod singula verba habent singulas sententias, et servant ordinem suum.
7. Moreover, it is unique in this epistle that every word has a separate meaning and keeps its order.
Excellentiam vero Christi denotat quantum ad quatuor. Primo quantum ad proprietatem originis, vocando eum verum Dei Filium naturalem, cum dicit locutus est nobis in Filio;
In regard to the first, he indicates Christ’s excellence in four matters: first, as to his unique origin, by calling him the true natural Son of God, when he says he has spoken to us by his Son;
secundo quantum ad magnitudinem dominationis, ibi quem constituit haeredem universorum;
second, as to the extent of his rule, at whom he has appointed heir of all things;
tertio quantum ad virtutem operationis, ibi per quem fecit et saecula;
third, as to the power of his activity, at by whom also he made the world;
quarto quantum ad sublimitatem dignitatis, ibi qui cum sit splendor gloriae.
fourth, as to the sublimity of his glory, at who being the splendor of his glory (Heb 1:3).
Quia vero intendit commendare Christum, ut hoc redundet in Novum Testamentum, per hoc praefert Novum Testamentum Veteri.
But because he intends to extol Christ so that it redounds to the glory of the New Testament, this favors the New Testament over the Old Testamen.
8. Circa autem Vetus Testamentum quinque ponit.
8. He mentions five things about the Old Testament:
Primo modum tradendi, quia multifarie multisque modis, etc.;
first, how it was promulgated, in many ways and in diverse manners;
secundo tempus, cum dicit olim;
second, the time, when he says once;
tertio auctorem, sive datorem, quia Deus;
third, the author or giver, God;
quarto quibus sit traditum, quia patribus nostris;
fourth, to whom it was given, to the fathers;
quinto quibus ministris, quia in prophetis.
fifth, by which ministers, in the prophets.
9. Dicit ergo multifarie, et hoc quantum ad divisionem, quae attenditur quantum ad tria. Primo quantum ad diversas personas, quia non uni personae, sed pluribus, scilicet Abrahae, Noe, et sic de aliis.
9. He says, therefore, in many ways, referring first of all to various persons, because God spoke not to one person but to many, namely, Abraham, Noah, and others.
Secundo quantum ad diversa tempora, et hoc totum ad eius certitudinem. Unde Matth. c. XX, 1 ss.: exiit primo mane . . . et circa horam tertiam, et cetera. Item quantum ad ea, quae ibi ostensa sunt, quia divina. Ex. III, v. 14: ego sum, qui sum, et cetera. Item eventus futuri. Sap. VIII, 8: signa et monstra scit antequam fiant, et cetera. Item promissiones futurorum bonorum, saltem in figura. Eccli. III, v. 25: plurima super sensum hominum monstrata sunt tibi.
Second, he refers to the various times and always with the same certitude: he went out early in the morning. . . . And about the third hour (Matt 20:1ff). Likewise, this is also in regard to the matters treated, namely, divine things: I am who am (Exod 3:14); and future events: she knows signs and wonders before they be done (Wis 8:8); and promises of future benefits, at least in figure: many things are shown to you above the understanding of men (Sir 3:25).
Item multifarie quantum ad diversas figuras, quia modo in figura leonis, modo in figura lapidis, sicut Dan. II, 34: abscissus est lapis de monte sine manibus. Iob XI, 6: et quod multiplex sit lex oris eius.
In many ways also in the variety of figures; because at one time he uses the figure of a lion, at another the figure of a stone: a stone was cut out of a mountain without hands (Dan 2:34); that he might show you that his law is manifold (Job 11:6).
Sequitur multisque modis, quod refertur ad tria diversa genera visionum, scilicet ad visionem corporalem, sicut Dan. V, 5: apparuerunt digiti quasi manus scribentis in pariete, et cetera. Aliquando aliquibus per visionem imaginariam. Is. VI, 1: vidi Dominum sedentem, et cetera. Aliquibus vero apparebat per visionem intellectualem, sicut David. Ps. CXVIII, 100: super senes intellexi. Unde de istis dicitur Oseae XII, 10: ego visionem multiplicavi eis.
And in diverse manners. This refers to the three kinds of vision: first, ocular vision: in the same hour there appeared fingers, as it were the hand of a man writing over against the candlestick upon the surface of the wall (Dan 5:5); second, imaginary vision: I saw the Lord sitting upon a throne high and elevated (Isa 6:1); third, intellectual vision, as to David: I have had understanding above the ancients (Ps 119:100). Hence, Hosea includes all of these: I have multiplied visions (Hos 12:10).
Refertur etiam ad diversos modos loquendi, quia aliquando plane loquebatur, aliquando vero obscure, nec est aliquis modus loquendi, quo scriptura Veteris Testamenti non loquatur. Prov. XXII, 20: ecce descripsi eam tibi tripliciter, in cogitationibus et scientia, et cetera. Tertio, quia arguendo malos, alliciendo iustos, instruendo ignorantes. II Tim. III, 16: omnis Scriptura divinitus inspirata utilis est ad docendum, ad arguendum, et cetera.
It refers also to the various ways he spoke, because sometimes he spoke plainly and sometimes obscurely. In fact, there is not a manner of speaking that has not been employed in the writings of the Old Testament: behold, I have described it to you three manner of ways, in thoughts and knowledge (Prov 22:20). Third, because he spoke by rebuking the wicked, by enticing the just, and by instructing the ignorant: all scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice (2 Tim 3:16).
10. Secundo tangit tempus traditionis huius doctrinae, quod est tempus praeteritum, quia olim, id est, non subito, quia tam magna erant quae de Christo dicebantur, quod non poterant credi, nisi cum incremento temporum prius didicissent. Unde dicit beatus Gregorius: per successiones temporum crevit divinae cognitionis augmentum. Is. c. XLVIII, 3: priora ex tunc annuntiavi, et ex ore meo exierunt, et audita feci ea, et cetera.
10. Then he touches upon the time when this teaching was delivered, i.e., the past, because he spoke of old, i.e., not suddenly, because the things that were spoken about Christ were so great as to be incredible unless they had been taught bit by bit as time went on. Hence: as time went on, the knowledge of divine things grew. The former things of old I have declared, and they went forth out of my mouth, and I have made them to be heard (Isa 48:3).
11. Tertio tangit auctorem, quia Deus, qui loquitur. Ps. LXXXIV, 9: audiam quid loquatur in me Dominus. Hic est autem, qui non mentitur. Num. XXIII, 19: non est Deus quasi homo, ut mentiatur.
11. Thus, he mentions the author, namely, God, who speaks: I will hear what the Lord God will speak in me (Ps 85:9). For he does not lie: God is not a man that he should lie (Num 23:19).