Lectio 3 Lecture 3 Pontifex magnus Great high priest 4:14 Habentes ergo pontificem magnum qui penetravit caelos, Jesum Filium Dei, teneamus confessionem. [n. 233] 4:14 Having therefore a great high priest that has passed into the heavens, Jesus the Son of God: let us hold fast our confession. [n. 233] 4:15 Non enim habemus pontificem qui non possit compati infirmitatibus nostris: tentatum autem per omnia pro similitudine absque peccato. [n. 235] 4:15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin. [n. 235] 4:16 Adeamus ergo cum fiducia ad thronum gratiae: ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno. [n. 238] 4:16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid. [n. 238] 233. Supra Apostolus monuit ad festinandum ingredi in requiem Dei, et ad hoc inducendum posuit magnitudinem Christi quantum ad divinam naturam, hic ostendit idem quantum ad humanam naturam, 233. Having exhorted them to hasten to enter into God’s rest, and as an inducement citing Christ’s greatness according to his divine nature, the Apostle here does the same in regard to his human nature. et circa hoc tria facit. He does three things. Primo enim ponit eius dignitatem; First, he states his dignity; secundo ostendit eius pietatem, ibi non enim habemus; second, he shows his piety, at for we have not a high priest; tertio inducit ad habendum de eo fiduciam, ibi adeamus. third, he urges us to have confidence in him, at let us go. 234. Dicit ergo: ita dictum est, quod nobis est sermo ad eum, qui est vivus sermo, verus iudex et pontifex, ergo habentes pontificem magnum. Ps. CIX, 5: tu es sacerdos in aeternum, et cetera. Nec tantum pontifex, sed etiam magnus. Zach. III, 1: et ostendit mihi Dominus Iesum sacerdotem magnum, stantem coram angelo, et cetera. Hic autem dicitur magnus, quia non est pontifex tantum bonorum temporalium, sed et futurorum. Infra IX, 11: Christus assistens pontifex futurorum bonorum, et cetera. 234. He says, therefore: thus we have said that we can speak to him, who is the living word, the true judge and the high priest: having therefore a great high priest: you are a priest for ever (Ps 110:4). Nor is he just a high priest, but he is a great one: and the Lord showed me Jesus the high priest standing before the angel of the Lord (Zech 3:1). But he is called great, because he is not a high priest of temporal goods only, but of goods to come: but Christ, taking the position of high priest of the good things to come (Heb 9:11). Duo autem pertinebant ad magnum pontificem: unum quo ad officium, scilicet semel in anno cum sanguine intrare in sancta sanctorum, sicut habetur infra IX, 7, et Lev. XVI, v. 2 s. Hoc autem praecipue convenit Christo. Ille enim intrat cum sanguine in sancta figuralia; sed Christus per proprium sanguinem intravit in sancta, id est, sacra caelestia. Et ideo dicit qui penetravit caelos, id est, propria virtute penitus intravit. Secundum est quod debebat esse ex certa tribu, scilicet de stirpe Aaron, sicut dicitur Ex. XXIX, et Num. XVI et XVII. Hoc autem competit Christo, qui est nobilioris originis: unde dicitur Filius Dei. Matth. III, 17: hic est Filius meus dilectus. Ps. II, 7: filius meus es tu, et cetera. Now two things pertained to a great high priest: one was his office, namely, to enter once a year with blood into the holy of holies. But this befits Christ in a special way: for the one enters with blood into a figurative holy of holies; but Christ through his own blood entered into the heavenly holy of holies. Hence, he says, that has passed into the heavens, i.e., he entered by his own power. The second thing is that he should be from a certain tribe, namely, from the stock of Aaron. But this belongs to Christ, who is of nobler origin; hence, he is called the Son of God: this is my beloved Son (Matt 3:17); you are my son; this day have I begotten you (Ps 2:7). Quia ergo habemus hunc pontificem, teneamus confessionem, id est, inhaereamus corde, quia, ut dicitur Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem. Hanc autem confessionem requirit a nobis Christus pontifex maximus. Matth. X, 32: qui me confessus fuerit coram hominibus, et cetera. Therefore, because we have this high priest, let us hold fast our confession, i.e., let us cling with all our heart, because, as it says in Rom (10:10): with the heart we believe unto justice; but with the mouth, confession is made unto salvation. But Christ, the greatest high priest, demands this confession: everyone that shall confess me before men, I will also confess before my Father who is in heaven (Matt 10:32). Sed dicit spei nostrae, quod dupliciter potest intelligi: uno modo, quod confessio prout hic sumitur, sit confessio fidei. Fides autem est principium spei, sicut habetur ex Glossa. Matth. I, 2: Abraham autem genuit Isaac, id est, fides genuit spem, non quidem quantum ad habitum, sed quantum ad ordinem actus. Nullus enim potest sperare, nec debet, nisi quod potest consequi. Quod autem possimus consequi aeterna, habemus per fidem. Vel confessionem spei, id est, eius de quo speramus, scilicet videre primam veritatem. But he says, our confession. This can be understood in two ways: in one way, that the confession, as taken here, is a confession of faith. But faith is the source of hope. But Abraham begot Isaac (Matt 1:2), i.e., faith begot hope, not as a habit but as to its order to the act. For no one can hope or should hope for anything but what he can obtain. But the fact that we can obtain eternal things is due to faith. Or, our confession, that is, about which we hope, namely, to see the first truth. 235. Deinde cum dicit non enim habemus pontificem, ne forte credatur, quod non possit aliquid agere praeter id quod exigit eius iustitia, ostendit in ipso etiam esse misericordiam et pietatem, et ista respiciunt miseriam, et hoc praecipue convenit Christo. 235. Then when he says, for we have not a high priest who cannot have compassion on our infirmities, he shows that there is mercy and compassion in him, lest perhaps anyone suppose that he cannot do anything but what his justice requires. Unde dicit qui non possit compati infirmitatibus nostris. Sciendum est autem, quod ly posse aliquando importat non nudam potentiam, sed promptitudinem et aptitudinem Christi ad subveniendum, et hoc quia scit, per experientiam, miseriam nostram, quam, ut Deus, ab aeterno scivit per simplicem notitiam. Ps. CII, 14: misericors est Deus timentibus se, quoniam ipse cognovit figmentum nostrum. Thus he says who cannot have compassion on our infirmities. Here it should be noted that Christ does not merely have the power, but is most ready to have compassion on our infirmities, because he has experienced our wretchedness, which, as God, he knew from all eternity by simple knowledge: the Lord has compassion on those who fear him: for he knows our frame (Ps 103:13–14). 236. Unde subdit pro similitudine, scilicet nostri, tentatum. 236. Hence, he adds, as we are, namely, tempted. Est autem triplex tentatio. Una quae est a carne, quando scilicet caro concupiscit adversus spiritum, ut dicitur Gal. V, 17. Et ista non est sine peccato, quia, ut dicit Augustinus, nonnullum peccatum est, cum caro concupiscit adversus spiritum, quia hoc est carnem concupiscere. Sed hoc non fuit in Christo. Et ideo dicit absque peccato, id est, absque minimo motu peccati. I Pet. II, 22: qui peccatum non fecit, nec inventus est dolus in ore eius. Et ideo dicitur agnus Dei, Io. I, 29. But there are three kinds of temptation: one is from the flesh, namely, when the flesh lusts against the spirit (Gal 5:17), and this always involves sin, because, as Augustine says, there is some sin when the flesh lusts against the spirit, because this is to lust after the flesh. But this was not in Christ; hence, he says, without sin, i.e., without the slightest movement of sin: who did not sin, neither was guile found in his mouth (1 Pet 2:22). Therefore, he is called the lamb of God (John 2:29). Alia est tentatio ab hoste et a mundo, et hoc dupliciter: vel alliciendo per prospera, vel terrendo per adversa. Et his duobus modis fuit tentatus Christus. Prosperis. Quicquid enim pertinet ad prosperitatem huius vitae, vel pertinet ad concupiscentiam carnis, vel ad concupiscentiam oculorum, vel ad superbiam vitae. De primo enim tentavit eum diabolus, quando tentavit eum de gula, quae est mater luxuriae. Matth. c. IV, 3: si Filius Dei es, dic ut lapides isti panes fiant. Item de inani gloria, cum dicit: mitte te deorsum. Item de concupiscentia oculorum, dicens: haec omnia tibi dabo, et cetera. Lc. IV, 13: consummata omni tentatione, diabolus recessit ab illo usque ad tempus. Item fuit tentatus per adversa et insidias a Pharisaeis, quia volebant eum capere in sermone, Matth. XXII, 15, item per contumelias, Matth. XXVII, 40: vah, qui destruis templum Dei, etc., item per flagella et tormenta. Excepta ergo tentatione, quae est cum peccato, per omnia similis nobis tentatus est. Another kind of temptation is temptation either by enticing us with prosperity or by terrifying us with adversity. Now Christ was tempted in those ways: for he was enticed by prosperity. For whatever pertains to prosperity in this life, pertains either to the concupiscence of the flesh, to the concupiscence of the eyes, or to the pride of life (1 John 2:16). The devil tempted him with the first, when he tempted him to gluttony, which is the mother of lust: if you be the Son of God, command that these stones be made bread (Matt 4:3); also to vainglory when he said: all these things will I give you, if falling down you will adore me (Matt 4:9). When all the temptations were over, the devil left him for a time (Luke 4:13). Furthermore, he was tempted by adversity and by the snares laid by the Pharisees, because they wished to ensnare him in his speech. And by insults: you that destroy the temple of God and in three days rebuild it, save your own self (Matt 27:40); and by scourges and torments. Therefore, outside of that temptation which is with sin, he has been tempted as we are. 237. Dicit autem secundum similitudinem, quod potest dupliciter exponi. Uno modo, quod ly secundum denotet causam finalem, quasi dicat: ideo tentatus est, ut daret nobis exemplum, ut secundum similitudinem eius, tentationem sustineremus et omnia conaremur vincere. I Pet. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, et cetera. 237. He says, like as we are, which can be explained in two ways: in one way, so that a final cause is designated. As if to say: he was tempted in order to give us an example, so that according to his likeness we might withstand temptation and strive to conquer all things: Christ also suffered for us, leaving you an example, that you should follow his steps (1 Pet 2:21). Vel potest denotare consequentiam, quasi dicat: ideo tentatus est, ut per omnia tam in temporalibus quam in omnibus aliis, nisi in solo peccato, similis esset nobis. Si enim fuisset sine tentationibus, non fuisset eas expertus, et sic non compateretur. Si vero habuisset peccatum, non potuisset nos iuvare, sed magis indiguisset adiutorio. Or so that the consequent is denoted, as if to say: he was tempted in order that he might be like us in temporal things as in all things, except sin. For if he had existed without temptations, he would not have experienced them, and then he could not have compassion. But if he had sinned, he would not have been able to help us, but would need help. 238. Deinde cum dicit adeamus ergo cum fiducia, etc., inducit ad habendam fiduciam de ipso, quasi dicat: ex quo sic potest compati, adeamus cum fiducia. Is. XII, v. 2: ecce Deus salvator meus, fiducialiter agam, et cetera. 238. Then when he says, let us go therefore with confidence to the throne of grace, he urges us to have confidence in him. As if to say: since he can have compassion, let us go with confidence: behold, God is my savior; I will deal confidently and will not fear (Isa 12:2). Adeamus dico ad thronum. Thronus dicitur sedes regis: Christus autem rex est. Ier. c. XXIII, 5: regnabit rex et sapiens erit, et cetera. Let us go, I say, to the throne. The king’s seat is called a throne. But Christ is king: the king will reign and he will be wise (Jer 23:5). Hic autem thronus duplicem habet statum. Unum iustitiae in futuro. Ps. IX, 4: sedisti super thronum, qui iudicas iustitiam. Hoc erit in futuro. Ps. LXXIV, 2: cum accepero tempus, ego iustitias iudicabo. Est alius thronus gratiae, de quo hic. Ideo additur gratiae eius, scilicet in praesenti, quando est tempus miserendi. Zach. IV, 7: exaequabit gratiam gratiae. Per gratiam autem Christi liberamur ab omni miseria, quia liberamur a peccato, quod facit miseros populos, Prov. XIV, 34, et ideo dicit ut misericordiam consequamur. Item per gratiam Christi iuvamur ad bona operanda. Et ideo dicit et gratiam inveniamus. Lc. I, 30: invenisti gratiam apud dominum. But this throne has a twofold state: one, of justice in the future: you have sat on the throne, who judge justice (Ps 9:5). This will occur in the future: when I shall take a time, I will judge justice (Ps 75:3). The other throne is that of grace, which is meant here; hence, he adds, of grace, namely, in the present, which is the time of mercy: he shall give equal grace to the grace thereof (Zech 4:7). But by the grace of Christ we are freed of all misery, because we are freed from sin, which makes people wretched; hence, he says, that we may obtain mercy. Furthermore, by the grace of Christ we are aided in doing good; hence he says, and find grace: you have found grace with God (Luke 1:30). Et hoc in auxilio opportuno, quo adiuvemur ad bene operandum. Ps. CXX, 2: auxilium meum a Domino, istud autem auxilium est per gratiam. I Cor. XV, 10: abundantius illis laboravi, non autem ego, sed gratia Dei mecum. Hoc autem oportet esse congruo tempore, ideo dicit auxilio opportuno. Omni enim negotio tempus et opportunitas. Eccle. c. VIII, 6. Hoc est tempus praesens, quod est tempus miserendi. And this in seasonable aid, by which we are helped to do good: my help is from the Lord (Ps 121:2). But that help comes through grace: I have labored more abundantly than all they: yet not I, but the grace of God with me (1 Cor 15:10). But this should come at a seasonable time; hence, he says, in seasonable aid: there is a time and opportunity for every business (Eccl 8:6). This is the present time, which is the time of mercy. Caput 5 Chapter 5 Christus Pontifex Christ the High Priest Lectio 1 Lecture 1 Finis pontificis Purpose of the high priest 5:1 Omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in iis quae sunt ad Deum, ut offerat dona, et sacrificia pro peccatis: [n. 239] 5:1 For 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: [n. 239] 5:2 qui condolere possit iis qui ignorant et errant: quoniam et ipse circumdatus est infirmitate: [n. 245] 5:2 Who can have compassion on those who are ignorant and that err: because he himself also is compassed with infirmity. [n. 245] 5:3 et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis. [n. 248] 5:3 And therefore he ought, as for the people, so also for himself, to offer for sins. [n. 248] 5:4 Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron. [n. 249] 5:4 Neither doth any man take the honor to himself, but he that is called by God, as Aaron was. [n. 249] 5:5 Sic et Christus non semetipsum clarificavit ut pontifex fieret: sed qui locutus est ad eum: Filius meus es tu, ego hodie genui te. [n. 250] 5:5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: you are my Son: this day have I begotten you. [n. 250] 5:6 Quemadmodum et in alio loco dicit: tu es sacerdos in aeternum, secundum ordinem Melchisedech. 5:6 As he says also in another place: you are a priest for ever, according to the order of Melchisedech. 5:7 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. [n. 253] 5:7 Who 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. [n. 253]