Lectio 3
Lecture 3
Poena apostatarum
Punishment of apostates
10:26 Voluntarie enim peccantibus nobis post acceptam notitiam veritatis, jam non relinquitur pro peccatis hostia, [n. 514]
10:26 For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins: [n. 514]
10:27 terribilis autem quaedam exspectatio judicii, et ignis aemulatio, quae consumptura est adversarios. [n. 517]
10:27 But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries. [n. 517]
10:28 Irritam quis faciens legem Moysi, sine ulla miseratione duobus vel tribus testibus moritur: [n. 519]
10:28 A man making void the law of Moses dies without any mercy under two or three witnesses: [n. 519]
10:29 quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam fecerit? [n. 524]
10:29 How much more, do you think he deserves worse punishments, who has trodden under foot the Son of God and has esteemed the blood of the testament unclean, by which he was sanctified, and has offered an affront to the spirit of grace? [n. 524]
10:30 Scimus enim qui dixit: mihi vindicta, et ego retribuam. Et iterum: quia judicabit Dominus populum suum. [n. 532]
10:30 For we know him that has said: vengeance belongs to me, and I will repay. And again: the Lord shall judge his people. [n. 532]
10:31 Horrendum est incidere in manus Dei viventis. [n. 534]
10:31 It is a fearful thing to fall into the hands of the living God. [n. 534]
514. Supra Apostolus posita commendatione excellentiae sacerdotii Christi, et subiuncta admonitione ut illius sacerdotio adhaereant per fidem et caritatem, hic probat monitionem suam per rationem.
514. Having commended the superiority of Christ’s priesthood and added an admonition to adhere to his priesthood by faith and charity, the Apostle now proves his admonition by reason.
Et hoc facit dupliciter,
He does this in two ways:
primo terrendo,
first, by instilling fear;
secundo demulcendo, ibi rememoramini autem pristinos dies.
second, by speaking gently, at but call to mind the former days (Heb 10:32).
Circa primum duo facit quia
In regard to the first he does two things:
primo terret eos ad observandum monitionem suam propter subtractionem remedii;
first, he frightens them into observing his admonition because of the removal of the remedy;
secundo propter expectationem iudicii, ibi terribilis autem.
second, because of the judgment to come, at but a certain dreadful.
515. Dicit ergo voluntarie, etc., quod dupliciter exponitur: uno modo secundum Glossam quae videtur facere differentiam inter peccantes volentes et voluntarie; ita quod volens peccat, qui quasi passione ductus consentit in peccatum, de quo ante non cogitavit; voluntarie autem qui ex certa malitia, cuius voluntas prona est ad peccandum, ut statim cedat. Ier. VIII, 6: omnes conversi sunt ad cursum suum quasi equus vadens impetu ad proelium, nec postea poenitet. Prov. II, 14: laetantur cum malefecerint, et exultant in rebus pessimis. Ergo voluntarie peccantibus, id est, in voluntate peccandi permanentibus.
515. He says, therefore: for if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins. This is explained in two ways: in one way according to a Gloss, which seems to make a distinction between sinners who are willing and who sin willfully, so that the willing sinner is one who is led by passion to consent to sin, about which he did not think beforehand; but the one who sins willfully does so from certain malice because his will is so prone to sin that he yields at once: they are all turned to their own course, as a horse rushing to battle (Jer 8:6), and does not repent afterwards: they are glad when they have done evil (Prov 2:14). Therefore, they sin wilfully, i.e., continue in the will to sin.
Et exaggerando subdit post acceptam notitiam veritatis. II Pet. II, 21: melius erat illis viam iustitiae non agnoscere, quam post agnitionem retrorsum converti. Iam non relinquitur hostia pro peccatis, id est, hostia quam Christus obtulit pro remissione peccatorum, non est nobis utilis, quia illis dimittuntur peccata, qui de ipsis poenitent. Matth. c. XXVI, 28: hic est sanguis novi testamenti, qui pro multis effundetur, scilicet efficaciter. Sed de malis dicitur Is. XLIX, 4: in vacuum laboravi sine causa, et vane fortitudinem meam consumpsi. Ier. VI, 29: frustra conflavit conflator, malitiae eius non sunt consumptae.
And he continues exaggeratingly, after having the knowledge of the truth: it is better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21), there is now left no sacrifice for sins, i.e., the sacrifice which Christ offered for the remission of sins does not profit them, because those who repent have their sins forgiven: this is the blood of the new testament, which will be shed for you (Matt 25:28), i.e., efficaciously, but of the wicked it is said: I have labored in vain, I have spent my strength without cause and in vain (Isa 41:11); the founder has melted in vain, for their wicked deeds are not consumed (Jer 6:29).
516. Sed melius potest dici, et secundum intentionem Apostoli, quia, secundum Augustinum, liberum arbitrium habet multiplicem statum, quia in statu extra gratiam, antequam reparetur per gratiam, non est in potestate nostra peccare mortaliter vel non peccare, et hoc propter praeconceptionem finis, et habitum inclinantem; quod quidem verum est secundum magnum tempus, sed per aliquam moram, si operetur ex praemeditatione, potest vitare hoc peccatum vel illud. Sed postquam per gratiam reparatus est homo omnino, in potestate eius est vitare peccatum mortale, et etiam veniale in particulari, non autem omnino in universali, et hoc est propter auxilium gratiae salvantis.
516. But it is better to say, in keeping with the Apostle’s aim, that, according to Augustine, free will has many states: because in the state outside of grace, before that state is repaired by grace, it is not in our power to sin mortally or not to sin; and this, because of the preconceived end and the habit inclining. This is true much of the time, but if through some delay one acts from premeditation, he can avoid this sin or that. But after man has been repaired by grace, it is entirely within his power to avoid mortal sin and even venial sin in particular, but not altogether in general; and this is due to the help of sanctifying grace.
Et ideo dicit nobis peccantibus voluntarie post acceptam notitiam veritatis, id est, post acceptam gratiam, per quam habetur notitia peccati, quia ante notitiam peccati peccatum nostrum a Deo nobis non imputatur, unde quasi dicitur ipsum ignorare, quia non imputat nobis. Sed post, iam non est pro peccatis hostia. Ante enim reparationem, quae facta est per Christum, relinquebatur hostia ista quae expectatur, sed nunc iam non expectatur alia mors eius, ita nec post Baptismum semel acceptum expectatur alius Baptismus.
Therefore, he says, for if we sin wilfully after having the knowledge of the truth, i.e., after receiving grace, by which the knowledge of sin is possessed: because before the knowledge of sin, our sin is not imputed to us. But afterwards, there is now left no sacrifice for sins, because before the reparation, which was accomplished by Christ, that sacrifice which was awaited was left, but now his death is no longer awaited; so, too, after baptism, no further baptism is awaited.
517. Deinde cum dicit terribilis autem, deterret expectatione divini iudicii.
517. Then when he says, but a certain dreadful expectation, he frightens them with the expectation of God’s judgment.
Et circa hoc duo facit:
In regard to which he does two things:
primo enim terret,
first, he frightens them;
secundo subdit rationem, ibi irritam quis faciens.
second, he gives a reason, at a man making void.
518. Sic ergo dictum est, quod non relinquitur ultra hostia. Quid ergo? Illud quod supra dictum est cap. IX quod post mortem est iudicium. Iob XIX, 29: scitote esse iudicium.
518. Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above, namely, that after death comes the judgment (Heb 9:27): know that there is a judgment (Job 19:29).
Istius iudicii expectatio est valde terribilis, tum propter conscientiam peccatorum Iac. c. III, 2: in multis offendimus omnes, tum etiam propter imperfectionem iustitiarum nostrarum Is. LXIV, 6: iustitiae nostrae quasi pannus menstruatae. Ps. CXVIII, 120: a iudiciis tuis timui. Abac. III, 16: audivi et conturbatus est venter meus.
The expectation of that judgment is dreadful both because of the consciousness of sins: we all offend in many ways (Jas 3:2) and because of the imperfection of our justices: all our justices are as the rag of a menstruous woman (Isa 64:6); I am afraid of your judgments (Ps 119:120); I have heard and my bowels were troubled (Hab 3:16).
Est afflictiva. Unde dicit et ignis aemulatio, id est poena ignis, quae infligitur ex zelo et aemulatione divinae iustitiae. Ex. XX, 5: ego sum Dominus Deus tuus fortis Zelotes, et cetera. Zelus autem est amor sponsi. Sicut ergo sponsus non parcit sponsae malae, sic nec Deus animae peccatrici. Prov. VI, 34: zelus et furor viri non parcet in die vindictae. Sequitur quae consumptura est adversarios. Ps. c. XCVI, 3: ignis ante ipsum praecedet et inflammabit in circuitu inimicos eius, quia ignis qui praecedet faciem iudicis, corpora viventium incinerabit, et reprobos detrudet in Infernum, et corpora eorum consumet, non totaliter consumendo, sed in perpetuum cruciando.
This expectation is also distressing; hence, he says, and the rage of a fire, i.e., the punishment by fire, which is inflicted by the jealous zeal of divine justice: I am the Lord, your God, mighty, jealous (Exod 20:5). But zeal is a spouse’s love. Therefore, just as a husband does not spare a wicked wife, so neither God a sinful soul: the jealousy and rage of the husband will not spare in the day of judgment (Prov 6:34). He continues, which shall consume the adversaries: a fire shall go before him and shall burn his enemies round about (Ps 97:3), because the fire, which will go before the face of the judge, will burn the bodies of living things and will cast the reprobate into hell and consume their bodies, not by totally consuming them but by torturing them forever.
519. Consequenter cum dicit irritam quis faciens, probat quod dixerat de terrore iudicii, et
519. Then when he says a man making void, he proves what he had said about the terror of the judgment:
primo per locum a minori;
first, by arguing from the lesser;
secundo per auctoritatem, ibi scimus autem illum.
second, by an authority, at for we know him.
Primum accipit ex lege. Tanto enim aliquis est reus maioris poenae, quanto rem magis sacram contemnit. Cum ergo Vetus Testamentum non sit ita sanctum sicut Novum, et transgressor illius gravissime puniebatur; ergo transgressor Novi longe gravius debet puniri.
He takes the first from the law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing. Therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely.
Circa istud argumentum duo facit:
In regard to this argument he does two things:
primo enim ponit istud quod fiebat in Veteri;
first, he describes what was done in the Old;
secundo illud quod fiendum est in Novo, ibi quanto magis.
second, what will be done in the New, at how much more.
520. Quantum ad Vetus ponit culpam et poenam. Culpam, cum dicit irritam quis faciens legem Moysi. Irritum dicitur quod non sortitur debitum finem. Lex autem non solum vetus, sed etiam quaelibet, datur ut inducat homines ad virtutem, et faciat abstinentes a vitiis. Et ideo qui transgreditur legem, et vacat vitiis, quantum est in se, legem irritam facit. Matth. XV, 6: irritum fecistis mandatum Dei propter traditiones vestras. Gen. XVII, 14: masculus, cuius praeputii caro circumcisa non fuerit, peribit de populo suo, quia pactum meum irritum fecit.
520. In regard to the Old he mentions the punishment and the crime: the crime, when he says, a man making void the law of Moses. That is said to be made void which does not attain its due end. But not only the old law, but every law, is given to induce men to virtue and make them abstain from vices. Therefore, a person who transgresses a law and gives himself over to vices, as far as he is concerned, makes the law void: you have made void the commandment of God for your tradition (Matt 15:6); the male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant (Gen 17:14).
521. Et poenam ostendit, cum dicit sine ulla miseratione. Et ista poena est valde gravis, quia infligit mortem. Unde dicit moritur. Ex. XXII, 18: maleficos non patieris vivere. Item quia irremissibilis. Unde dicit sine ulla miseratione. Deut. XIX, 12 s.: morietur, nec misereberis eius.
521. Then he describes the punishment, when he says, without any mercy. This punishment is very grievous, because it inflicts death; hence, he says, he dies: wizards you shall not suffer to live (Exod 22:18). And because there is no amnesty, he says, without any mercy: he shall die, and you shall not pity him (Deut 19:12–13).
522. Sed numquid lex Dei excludit misericordiam? Constat quod non. Os. VI, 6: misericordiam volui, et non sacrificium.
522. But did the law exclude God’s mercy? It seems not: I desired mercy and not sacrifice (Hos 6:6).