Lectio 2
Lecture 2
Accede ad Christum
Draw near to Christ
10:19 Habentes itaque, fratres, fiduciam in introitu sanctorum in sanguine Christi, [n. 501]
10:19 Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ: [n. 501]
10:20 quam initiavit nobis viam novam, et viventem per velamen, id est, carnem suam,
10:20 A new and living way which he has dedicated for us through the veil, that is to say, his flesh:
10:21 et sacerdotem magnum super domum Dei: [n. 503]
10:21 And a high priest over the house of God: [n. 503]
10:22 accedamus cum vero corde in plenitudine fidei, aspersi corda a conscientia mala, et abluti corpus aqua munda, [n. 504]
10:22 Let us draw near with a true heart, in fullness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water. [n. 504]
10:23 teneamus spei nostrae confessionem indeclinabilem (fidelis enim est qui repromisit), [n. 507]
10:23 Let us hold fast the confession of our hope without wavering (for he is faithful that has promised): [n. 507]
10:24 et consideremus invicem in provocationem caritatis, et bonorum operum: [n. 510]
10:24 And let us consider one another, to provoke unto charity and to good works: [n. 510]
10:25 non deserentes collectionem nostram, sicut consuetudinis est quibusdam, sed consolantes, et tanto magis quanto videritis appropinquantem diem. [n. 512]
10:25 Not forsaking our assembly, as some are accustomed: but comforting one another, and so much the more as you see the day approaching. [n. 512]
501. Postquam ostendit Apostolus multiplicem eminentiam sacerdotii Christi respectu sacerdotii legalis, hic iuxta consuetudinem suam concludit, monendo quod isti sacerdotio fideliter inhaerendum est. Hoc enim semper supra fecit, quod post commendationem ponit admonitionem, quia ad hoc susceperat commendare gratiam Christi, ut alliciat eos ad obediendum Christo, et recedendum a caeremonialibus legis.
501. After showing the many ways in which Christ’s priesthood is superior to that of the old law, the Apostle, in keeping with his practice, comes to a conclusion and exhorts us to adhere faithfully to that priesthood. For above, after recommending something the Apostle always gave an admonition, because he took the trouble to commend Christ’s grace, in order to incline them to obey Christ and desist from the ceremonies of the law.
Circa hoc ergo duo facit, quia
Therefore, in regard to this he does two things:
primo ponit monitionem;
first, he gives the admonition;
secundo assignat rationem, ibi voluntarie enim.
second, he gives the reason, at for if we sin wilfully (Heb 10:26).
Sciendum est autem circa primum quod duo dixerat de sacerdotio Christi, scilicet virtutem ritus eius, quia per proprium sanguinem; item dignitatem ipsius, quia pontifex in aeternum. Et ideo in monitione sua resumit ista duo. Unde monendo, quod fideliter obediendum est Deo Christo,
In regard to the first it should be noted that he had said two things about the priesthood of Christ, namely, the power of its rite, because by his own blood (Heb 9:12), and its dignity, because he is a high priest for ever (Heb 6:20). Therefore, in the admonition he recalls these two things, so that, in urging faithful obedience to Christ,
primo ponit illa duo;
first, he mentions those two things;
secundo ponit suam monitionem, ibi accedamus cum bono corde.
second, he gives the admonition, at let us draw near with a true heart.
Item prima in duas, quia
In regard to the first he does two things:
primo resumit ritum sacerdotii eius;
first, he recalls the rite of the priesthood;
secundo dignitatem, ibi et sacerdotem magnum.
second, its dignity, at and a high priest.
502. Dicit ergo itaque, fratres, scilicet per mutuam caritatem, habentes fiduciam in introitu, et cetera. Eph. III, 12: in quo habemus fiduciam et accessum in confidentia, et cetera. Ex. XV, 17: introduces eos, et plantabis in monte haereditatis tuae firmissimo habitaculo, et cetera. Ps. CXXI, 1: laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Et hoc in sanguine Christi, quia hic est sanguis Novi Testamenti, id est, novae promissionis, scilicet caelestium.
502. He says, therefore: having therefore, brethren, by mutual charity, a confidence in the entering into the holies: in whom we have boldness and access with confidence (Eph 3:12): you shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation (Exod 15:17); I rejoiced at the things that were said to me: we shall go into the house of the Lord (Ps 122:1). And this by the blood of Christ, because this is the blood of the New Testament (Matt 26:28), i.e., of the new promise about heavenly things.
Sed quomodo habeamus fiduciam introeundi ostendit, quia Christus per suum sanguinem initiavit, id est inchoavit, novam viam nobis. Mich. II, 13: ascendit pandens iter ante eos. Io. XIV, 3: si abiero et praeparavero vobis locum, et cetera. Is. XXXV, 8: sancta via vocabitur, et pollutus non transibit per illam. Haec est ergo via eundi in caelum. Et est nova quia ante Christum nullus invenit eam, quia nemo ascendit in caelum nisi qui descendit de caelo, Io. III, 13. Et ideo qui vult ascendere, debet ipsi tamquam membrum capiti suo adhaerere. Apoc. II, 7: vincenti dabo edere de ligno vitae, quod est in paradiso Dei mei. Et c. III, 12: et scribam super eum nomen novum, et nomen civitatis novae Ierusalem, quia scilicet de novo introducuntur. Viventem, id est, semper perseverantem, in quo apparuit virtus deitatis, quia semper vivit.
But he shows how we have confidence in entering because Christ by his blood has dedicated, that is, opened, a new and living way for us: he shall go up that shall open the way before them (Mic 2:13); if I shall go and prepare a place for you, I will come again and will take you to myself (John 14:3); it shall be called the holy way: the unclean shall not pass over it (Isa 35:8). This, therefore, is the way to go to heaven. It is new because before Christ no one had found it: no man has ascended into heaven, but he that descended from heaven (John 3:13). Therefore, he that would ascend must inhere in him as a member in the head: to him that overcomes I will give to eat of the tree of life, which is in the paradise of my God (Rev 2:7); and I will write upon him the name of the city of my God, the new Jerusalem (Rev 3:12), because they will be brought in anew. Living, i.e., always continuing. In this appears the power of the godhead, because it is always living.
Sed quae sit ista via ostendit subdens per velamen, id est, carnem suam. Sicut enim sacerdos per velum intrabat in sancta sanctorum, ita si volumus intrare sancta gloriae, oportet intrare per carnem Christi, qui fuit velamen deitatis. Is. XLV, 15: vere tu es Deus absconditus. Non enim sufficit fides de deitate, si non adsit fides de incarnatione. Io. XIV, 1: creditis in Deum, et in me credite. Vel per velamen, id est, per carnem suam datam nobis sub velamento speciei panis in sacramento. Non enim proponitur nobis sub specie propria propter horrorem, et propter meritum fidei.
But he shows what that way is when he says, through the veil, that is to say, his flesh. For just as the priest entered into the holy of holies through the veil, so we, if we would enter the holy of glory, must enter through Christ’s flesh, which was a veil of his divinity: verily, you are a hidden God (Isa 45:15). For faith in the godhead is not enough without faith in the Incarnation: you believe in God, believe also in me (John 14:1). Or, through the veil, i.e., through his flesh given to us under the veil of the appearance of bread in the sacrament. He is not offered to us under his own form because of dread and to obtain the merit of faith.
503. Consequenter commendat dignitatem sacerdotis, cum dicit et sacerdotem magnum, qui scilicet nobis initiavit viam, quasi dicat: habentes fiduciam intrandi per sacerdotem, scilicet Iesum. Ps. CIX, 5: tu es sacerdos in aeternum.
503. Then he commends the dignity of the priesthood when he says, and a high priest, who dedicated the way for us. As if to say: having a confidence in entering in through the priest, namely, Jesus: you are a priest forever (Ps 110:4).
Qui dicitur magnus, quia sacerdotium eius non est tantum super unum populum, sicut Aaron, sed super domum Dei totam scilicet Ecclesiam militantem et triumphantem. I Tim. c. III, 15: ut scias quomodo oporteat te conversari in domo Dei, quae est Ecclesia. Et dicit super, quia Moyses fuit fidelis in omni domo, tamquam famulus, Num. XII, 7; sed Christus super totam domum, sicut Filius, qui est Dominus omnium. Matth. ult.: data est mihi omnis potestas in caelo et in terra. De hoc etiam supra III.
He is called a great priest because his priesthood is not merely over one people, as Aaron’s was, but over the house of God, i.e., the entire Church militant and triumphant: that you may know how you ought to behave yourself in the house of God, which is the church (1 Tim 3:15). He says, over, because Moses was faithful in all my house as a servant (Num 12:7), but Christ over the whole house as the Son, who is the Lord of all things: all power is given to me in heaven and in earth (Matt 28:18); of this also above (Heb 3).
504. Deinde cum dicit accedamus, ponit monitionem suam, ut scilicet ex quo talis et tantus est, fideliter est ei adhaerendum. Quod fit tribus modis, scilicet per fidem, spem, et caritatem. I Cor. XIII, 13: nunc autem manent fides, spes, caritas.
504. Then when he says let us draw near, he gives his admonition, namely, that because he is such a person and so great, he must be faithfully adhered to. This is done in three ways: by faith, by hope, and by charity: now there remain faith, hope and charity (1 Cor 13:13).
Primo ergo monet ad ea, quae sunt fidei;
First, then, he urges them in regard to things of faith;
secundo ad ea, quae sunt spei, ibi teneamus spei;
second, the things of hope, at let us hold fast the confession;
tertio ad ea, quae sunt caritatis, ibi et consideremus.
third, the things of charity, at and let us consider.
505. Sed quantum ad primum duo sunt necessaria, scilicet ipsa fides, quia sine fide impossibile est placere Deo, et fidei sacramentum.
505. For the first there are two things required, namely, faith itself, because without faith it is impossible to please God (Heb 11:6), and the sacrament of faith.
Quantum ad primum dicit accedamus, ad ipsum, cum vero, non ficto, corde. IV Reg. c. XX, 3 et Is. XXXVIII, 3: memento quomodo ambulaverim coram te in veritate, et in corde perfecto. Hoc autem fit quando opus concordat cordi. Accedamus etiam in plenitudine fidei. Infra XI, 6: accedentem ad Deum oportet credere, et cetera. Nec sufficit qualiscumque fides, sed requiritur fides plena, quod fit duobus modis, scilicet et quantum ad materiam fidei, ut credantur omnia quae proponuntur ad credendum, et quod sit fides formata, quod est per caritatem. Rom. XIII, v. 10: plenitudo enim legis est dilectio.
In regard to the first he says, let us draw near to him with a true, not feigned, heart: remember how I have walked before you in truth and with a perfect heart (Isa 38:3). But this is accomplished when the deed agrees with the heart. Let us draw near in fullness of faith: he that comes to God must believe (Heb 11:6). Nor is just any faith sufficient, but full faith is required. But this involves two things, namely, that all things proposed for our belief be believed and that it be formed faith, which is accomplished by charity: love is the fullness of the law (Rom 13:10).
506. Quantum ad sacramentum fidei dicitur aspersi corda vestra, quod alludit ei, quod dicitur Num. XIX, ubi ponitur ritus vitulae rufae, de cuius aqua aspergebatur mundandus die tertio, sed die septimo alia aqua lavabatur corpus eius, et vestimenta. Per aspersionem aquae vitulae rufae figurabatur passio Christi, quia die tertia, scilicet in fide Trinitatis in baptismo mundamur a peccatis. Et quantum ad hoc dicit aspersi corda, non corpora. Infra XII, 24: accessistis ad sanguinis aspersionem. Aspersi ergo corda non a tactu mortui, sicut per aquam vitulae rufae, sed a conscientia mala.
506. In regard to the sacrament of faith he says, having our hearts sprinkled, which is an allusion to Numbers, where is described the ceremony of the red cow, the water from which was sprinkled on an unclean person on the third day; but on the seventh day his body and clothing were washed with other water (Num 19:12). By the sprinkling of the red cow with water, the passion of Christ was prefigured, because on the third day, i.e., by faith in the Trinity in baptism we are cleansed from our sins. In regard to this, he says, having our hearts, not our bodies, sprinkled clean: you have come to the sprinkling of blood (Heb 12:24). Having our hearts sprinkled clean, not from contact with a corpse, as by the water of the red cow, but from an evil conscience.
De ablutione autem, quae fiebat septima die, dicit et abluti corpus aqua munda. Non enim in baptismo operatur tantum virtus passionis, sed etiam infunduntur in ipso dona Spiritus Sancti. Unde in septima die, id est in plenitudine donorum Spiritus Sancti, totus homo abluitur intus et extra ab omni peccato tam actuali quam originali, quod est quasi corporale, quia anima ipsum contrahit per unionem ad carnem foedam.
Of the washing performed on the seventh day he says, and our bodies washed with clean water. For in baptism not only does the power of the passion work, but the gifts of the Holy Spirit are infused in us. Hence, on the seventh day, i.e., in the fullness of the gifts of the Holy Spirit the entire man is washed inside and out from all sin, both actual and original, which is, as it were, corporeal, because the soul contracts it by uniting with tainted flesh.
Dicitur autem Spiritus Sanctus aqua quia mundat. Act. XV, 9: fide purificans corda ipsorum. Ez. XXXVI, 25: effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris, et ab universis idolis vestris mundabo vos. Zach. XIII, 1: erit fons patens domui David, et habitantibus Ierusalem, in ablutionem peccatoris et menstruatae. Tit. III, 5: per lavacrum regenerationis et renovationis Spiritus Sancti. Et in huius signum super Christum baptizatum descendit Spiritus Sanctus in corporali specie.
The Holy Spirit is called water, because he cleanses: purifying their hearts by faith (Acts 15:9); I will pour upon you clean water and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols (Ezek 36:25); there shall be a fountain open to the house of David and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman (Zech 13:1); by the laver of regeneration and renovation of the Holy Spirit (Titus 3:5). As a sign of this the Holy Spirit descended in bodily form upon Christ baptized.
507. Deinde cum dicit teneamus spei nostrae, ponit illud quod pertinet ad spem.
507. Then when he says let us hold fast the confession, he mentions what pertains to hope.
Et circa hoc facit duo.
He does two things.
Primo enim hortatur ad spei certitudinem;
First, he exhorts to certitude in hope;