327. Describit autem Melchisedech primo ex nomine, cum dicit hic autem Melchisedech. Sic enim nominat eum Scriptura, Gen. XIV, v. 18, ubi habetur historia, quam Apostolus hic supponit. Et secundum Glossam, Hebraei dicunt ipsum fuisse Sem primogenitum Noe, et tunc quando Abraham habuit victoriam, erat annorum 390, alias 309. Et occurrit Abrahae nepoti suo. 327. He describes Melchisedech, first of all, by his name when he says, for this Melchisedech. For so the Scripture names him in Genesis (Gen 14:18), where his history, which the Apostle supposes here, is recorded. According to a Gloss, the Hebrews say that this was Shem, the first-born of Noah, and when Abraham obtained the victory, he was 390 or 309 years old and met Abraham, his nephew. 328. Secundo describit eum a dignitate. Erat enim rex et sacerdos. 328. Second, he describes him from his dignity, for he was king and a priest. Quantum ad primum dicitur rex Salem. Et secundum aliquos, Salem dicitur Ierusalem. Sed contra est Hieronymus in quadam epistola, quia, ut ipse dicit, non poterat esse quod ei occurreret a Ierusalem, quod probat ex situ. Alii autem dicunt, quod Salem dicitur ille locus, de quo dicitur Io. III, 23, quod iuxta illum Ioannes baptizabat, et moenia illius loci erant adhuc tempore Hieronymi. In regard to the first he says, king of Salem. Some say that Salem is called Jerusalem. But Jerome denies this in a letter, because, as he says, he could not run into him from Jerusalem, which he proves from its location. Others say that Salem is the place where John baptized (John 3:23), and the walls of that place still existed in Jerome’s time. Quantum ad secundum dicit sacerdos Dei summi. Antiquitus enim ille, qui inter filios erat antiquior, erat sacerdos. Sed verum est, quod tempore Abrahae multum invaluerat cultus idolorum. Et ideo ne credant, quod esset sacerdos idolorum, additur Dei summi, scilicet per essentiam, non per participationem, vel nuncupationem. Deus enim est Creator omnium eorum, qui dicuntur dii, sive per participationem, sive per errorem. Ps. XCIV, 3: rex magnus super omnes deos. Is. LXI, 6: vos sacerdotes Domini vocabimini, et cetera. In regard to the second he says, priest of the most high God. For in olden times the elder brother was a priest. But it is true that in Abraham’s time the worship of idols was on the increase. Therefore, lest anyone suppose that he was a priest of idols, he adds, of the most high God, namely, God by essence, not by participation or name. For God is the Creator of all who are gods either by participation or erroneously: the Lord is a great king above all gods (Ps 95:3); you shall be called priests of the Lord: to you it shall be said: you ministers of our God (Isa 61:6). 329. Tertio describit eum ab officio, ibi qui obviavit, et cetera. Sacerdos enim medius est inter Deum et populum. Debet enim aliquid populo conferre, scilicet spiritualia, et aliquid ab eo accipere, scilicet temporalia. I Cor. IX, v. 11: si nos vobis spiritualia seminavimus, non magnum est si carnalia vestra metamus. 329. Third, he describes him from his office: who met Abraham. For a priest is midway between God and the people. Therefore, he should confer something on the people, namely, spiritual things, and receive something from them, namely, temporal things: if we then have sown unto you spiritual things, is it a great matter, if we reap your carnal things? (1 Cor 9:11). Primo ergo debet exhibere confortationem per bona monita. Unde dicitur Gen. XIV, quod quatuor reges vicerunt quinque reges, et captivum duxerunt Lot nepotem Abrahae. Isti quatuor reges sunt quatuor vitia principalia, opposita quatuor cardinalibus virtutibus, quae captivum detinent affectum nepotem rationis, victis quinque sensibus corporis. Qui enim superat et liberat affectum, debet confortari a sacerdote. Is. XXI, 14: occurrentes sitienti ferte aquam; et Is. XXXV, 3: confortate manus dissolutas, et cetera. First, therefore, he should show strength by good advice; hence it says in Genesis (Gen 14) that four kings conquered five kings, and led captive Lot the nephew of Abraham. The four kings are the four principal vices opposed to the four cardinal virtues which hold the emotions, the nephew of reason, captive after the five bodily senses are overcome. For a person who overcomes and frees the emotions deserves to be comforted by a priest: meeting the thirsty, bring him water (Isa 21:14); strengthen the feeble hands, and confirm the weak knees (Isa 35:3). Secundo sacerdos debet confortare per sacramentorum administrationem benedicendo. Unde benedixit ei. Ps. CXVII, 25: benediximus vobis in nomine Domini. Hoc autem fit impendendo sacramenta, per quae confortatur homo in gratia. Num. VI, 27: invocabunt nomen meum super filios Israel, et ego benedicam eis, nam Deus benedicit auctoritate, sed sacerdos ministerio. Et decimas, scilicet ad sustentationem, divisit, scilicet Abraham, id est, recte distribuit. Second, a priest should give strength by administering the sacraments with a blessing; hence, he blessed him: we have blessed you in the name of the Lord (Ps 118:26). But this is done by conferring the sacraments, by which a man is strengthened in grace: they shall invoke my name upon the children of Israel and I will bless them (Num 6:27), for God blesses by his authority, but the priest by his ministry. To whom also Abraham divided, i.e., distributed properly, the tithes of all for his sustenance. 330. Sed contra: quia, ut patet Num. c. XVIII, ex lege est datio decimarum, non ergo sunt ante legem. 330. But it seems from Numbers (Num 18:21) that the giving of tithes dated from the law; therefore, there was none before the law. Respondeo. Dicendum est, quod caeremonialia Veteris Testamenti sunt quaedam determinationes praeceptorum iuris naturalis et praeceptorum moralium. Et ideo quantum ad hoc, quod habebant de iure naturali, servabantur ante legem tantum pro voto observantium, et sine aliquo praecepto. Quod enim aliquid offeratur Deo in recognitionem creationis et dominii, hoc est naturale; sed quod offeratur vitulus et hoedus, hoc est caeremoniale. I answer that the ceremonial precepts of the Old Testament are amplifications of the precepts of the natural law and of the moral precepts; therefore, in regard to what they had from the natural law, they were observed before the law without any precept. For the fact that something is offered to God in recognition of his creation and dominion is natural; but that he should be offered goats and heifers is a ceremonial precept. Similiter de iure naturali est, quod ministri servientes Deo, sustententur a populo, sicut enim patet Gen. XLVII, 22, hoc servabatur etiam apud gentiles. Unde sacerdotes, quia pascebantur de horreis publicis, non sunt compulsi vendere possessiones suas; et ideo fuerunt ante legem. Sed determinatio huius partis est per legem. Lev. XXVII, 30: omnes decimae Domini sunt. Et in huius signum Iacob ante legem, in loco in quo postea fuit aedificatum templum, vovit se daturum decimas. Similarly, it is according to natural law that ministers serving God be sustained by the people, for it is clear from Genesis (Gen 47:22) that this was observed among the gentiles. Hence, priests, because they were fed from the public storehouses, were not compelled to sell their possessions. Therefore, there were tithes before the law, but the determination of this amount was fixed by the law: all tithes are the Lord’s (Lev 27:30). A sign of this was the fact that Jacob before the law vowed that he would give tithes in the place where the temple was later built. Et hoc specialiter, quia ad hoc Dei cultus proprie exhibetur, ut significetur, quod homo quicquid habet, a Deo accepit: et totam perfectionem suam ab ipso expectat. Numerus enim denarius est perfectus, quia consurgit ex partibus suis aliquotis: quia unum, duo, tria, quatuor faciunt decem. Usque etiam ad ipsum ascendit numerus, et omnes alii non sunt nisi quaedam repetitio et additio super denarium. Omnes ergo sunt imperfecti usque dum pervenitur ad ipsum. Et similiter a Deo est omnis perfectio. Ut ergo significaret, quod a Deo est complementum omnis perfectionis, ideo dedit decimas. And this was done particularly because the main reason for rendering worship to God is to signify that whatever a man has, he has received from God, and that he depends on him for his entire perfection. For the number ten is perfect, since it is the sum of its several parts, because the sum of one plus two plus three plus four is ten. Furthermore, one counts as far as ten and all other numbers are repetitions or additions to ten. Therefore, all numbers are imperfect until ten is reached. Likewise, all perfection is from God. Therefore, in order to signify that the fulfillment of all perfection is from God, he gave tithes. 331. Deinde cum dicit primum quidem, ostendit similitudinem Christi et Melchisedech. 331. Then when he says who first indeed, he shows the likeness to Melchisedech. Et circa hoc facit duo In regard to this he does two things: primo enim inducit similitudinem quantum ad conditionem personae; first, he suggests the likeness in regard to the condition of the person; secundo quantum ad sacerdotium, ibi assimilatus autem Filio Dei. second, in regard to the priesthood, at but likened unto the Son of God. Prima in duas quia In regard to the first he does two things: primo ponit similitudinem quantum ad ea, quae in Scriptura commemorantur; first, he states a likeness in regard to things commemorated in Scripture; secundo quantum ad ea quae in ipsa tacentur, ibi sine patre. second, in regard to things not mentioned in Scripture, at without father. 332. In Scriptura autem duo dicuntur de ipso. Primum quidem, nomen, scilicet Melchisedech, qui interpretatur rex iustitiae: et significat Christum, qui fuit rex. Ier. XXIII, 5: et regnabit rex, et sapiens erit, et faciet iudicium et iustitiam in terra. Nec solum dicitur iustus, sed etiam rex iustitiae: quia factus est nobis sapientia et iustitia, I Cor. I, 30. 332. In Scripture two things are said of him: first indeed, his name, namely, Melchisedech, who, by translation of his name, is king of justice, and signifies Christ, who was a king: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5). He is not only called just, but king of justice, because he was made wisdom and justice for us (1 Cor 1:30). Aliud quod dicitur de ipso, est conditio. Unde dicitur rex Salem, quod est rex pacis. Hoc autem convenit Christo. Ipse enim est pax nostra, Eph. II, 14; Ps. LXXI, 7: orietur in diebus eius iustitia et abundantia pacis. Another thing said of him is his status; hence, he is called king of Salem, that is, king of peace. But this suits Christ: for he is our peace (Eph 2:14); in his days shall justice spring up and abundance of peace (Ps 72:7). Et in hoc docet Apostolus uti interpretatione nominum in praedicationibus. And in this the Apostle teaches us to use the interpretation of names in preaching. Et bene coniungit iustitiam et pacem, quia nullus facit pacem, qui non servat iustitiam. Is. XXXII, 17: erit opus iustitiae, pax. In mundo isto gubernantur in iustitia, sed in futuro in pace. Is. XXXII, 18: sedebit populus meus in pulchritudine pacis. He does well to join justice and peace, because no one can make peace who does not observe justice: the work of justice shall be peace (Isa 32:17). In this world they are governed in justice, but in the world to come in peace: my people shall sit in the beauty of peace (Isa 32:18). 333. Deinde cum dicit sine patre, ponit similitudinem quantum ad ea, quae tacentur de ipso, quia in Scriptura non fit mentio de patre, vel matre eius, nec de genealogia ipsius. Unde ex hoc aliqui antiqui assumpserunt materiam erroris: ut quia solus Deus est sine principio et sine fine, dicerent istum Melchisedech fuisse Filium Dei. Istud autem damnatum est sicut haereticum. 333. Then when he says, without father, without mother, without genealogy, he presents a likeness in regard to the things not mentioned about him, because in Scripture no mention is made of his father or mother or genealogy. Hence, some of the ancients made this the matter of their error, saying that since God alone is without beginning and without end, Melchisedech was the Son of God. But this has been condemned as heretical. Unde sciendum est, quod in Veteri Testamento, quandocumque fit mentio de aliqua solemni persona, narrantur pater et mater, et tempus nativitatis et mortis, sicut de Isaac et multis aliis. Hic autem subito introducitur Melchisedech, nulla penitus facta mentione de generatione sua, et pertinentibus ad ipsam. Et hoc utique rationabiliter. Inquantum enim dicitur sine patre, significatur nativitas Christi de virgine, quae fuit sine patre. Matth. I, 20: quod enim in ea natum est, de Spiritu Sancto est. Illud autem, quod est proprium Dei, non debet attribui creaturae. Solius vero Dei Patris est esse Patrem Christi. Ergo in nativitate illius, qui ipsum praefigurabat, non debuit fieri mentio de patre carnali. Hence, it should be noted that in the Old Testament, whenever mention is made of some important person, his father is named along with the time of his birth and death, as in the case of Isaac and many others. But here Melchisedech is suddenly introduced with no mention at all made of his birth or anything pertaining to it. This was not done without reason. For inasmuch as it is said, without father, the birth of Christ from the virgin is signified, for it occurred without a father: that which is born in her is of the Holy Spirit (Matt 1:20). Now that which is proper to God should not be attributed to a creature; but it is proper to God the Father to be the Father of Christ. Therefore, in the birth of the one who prefigured him, no mention should be made of a carnal father. Item quantum ad generationem aeternam dicit sine matre. Et hoc ne intelligas istam generationem esse materialem, sicut mater dat materiam genito, sed est spiritualis; sicut splendor a sole. Supra I, 3: qui cum sit splendor, et cetera. Also in regard to his eternal birth he says, without mother, lest anyone suppose that birth to be material, as the mother gives the matter to her begotten; but it is spiritual, as splendor from the sun: who being the splendor of his glory (Heb 1:3). Item quando fit generatio a patre et matre, non totum est a patre, sed materia administratur a matre. Ad excludendum ergo imperfectionem a Christo, et ad designandum, quod totum quod habet, est a Patre, non fit aliqua mentio de matre. Unde versus Also, when generation proceeds from a father and a mother, it is not all from the father, but the matter is ministered by the mother. Therefore, to exclude all imperfection from Christ and to designate that all he has is from the Father, no mention is made of a mother; hence, the verse: est sine matre Deus, est sine patre caro. he is God without a mother; he is flesh without a father. Ps. CIX, 4: ex utero ante Luciferum genui te, scilicet ego solus. From the womb before the day star I begot you (Ps 110:3), i.e., I alone. Sine genealogia. Et duplici de causa non ponitur genealogia eius in Scriptura: una ad designandum, quod generatio Christi est ineffabilis. Is. LIII, 8: generationem eius quis enarrabit? Alia ad designandum, quod Christus, qui introducitur ut sacerdos, non pertinet ad genus Leviticum, nec ad genealogiam veteris legis. Et haec est intentio Apostoli. Without genealogy: now there are two reasons why his genealogy is not given in the Scripture: one is because the generation of Christ is ineffable: who shall declare his generation? (Isa 53:8); the other is because Christ, who is introduced as a priest, does not pertain to the Levitical priesthood, nor to a genealogy of the old law. This is the Apostle’s intention. Unde subdit neque initium dierum habens, neque finem vitae. Hoc autem dicit, non quia Christus non sit natus in tempore neque mortuus, sed propter aeternam eius generationem, in qua natus est sine initio cuiuscumque temporis. Unde Io. I, 1: in principio erat Verbum, id est, tempore quocumque dato ante erat Verbum, ut exponit Basilius. Est enim ante omnes dies, quia per ipsum factus est mundus, cum quo incoeperunt dies. Item nec finem vitae: verum est quantum ad divinitatem, quae est aeterna. Quantum etiam ad humanitatem, iam non habet finem vitae, quia Christus resurgens ex mortuis, iam non moritur, Rom. VI, 9. Et infra XIII, 8: Christus Iesus heri et hodie, ipse et in saecula. Hence, he says, having neither beginning of days nor end of life. But he says this, not because Christ was not born in time or did not die, but because of his eternal generation, in which he was born without the beginning of any time: in the beginning was the Word (John 1:1), i.e., no matter what time you mention, the Word was before it, as Basil explains. Also, nor end of life: this is true in regard to his divinity, which is eternal. But in regard to his humanity, he no longer has an end of life, because Christ rising again from the dead, dies now no more (Rom 6:9); and below: Jesus Christ, yesterday, and today: and the same for ever (Heb 13:8). 334. Deinde cum dicit assimilatus autem Filio Dei, etc., ostendit similitudinem quantum ad sacerdotium. 334. Then when he says, but likened unto the Son of God, he indicates a likeness in regard to the priesthood. Sciendum est tamen, quod solet dici, quod posteriora assimilantur prioribus, et non e converso. Et ideo ne credatur, quod sacerdotium Christi sit posterius sacerdotio Melchisedech, hoc removet Apostolus, quia et si Christus inquantum homo natus sit post eum et ex tempore, tamen inquantum Deus et Filius Dei est ab aeterno. Yet it should be noted that later things are said to be similar to earlier things, and vice versa. Consequently, lest anyone suppose that Christ’s priesthood is later than that of Melchisedech, the Apostle dispels this, because, although Christ as man was born after him and existed in time, nevertheless, as God and as the Son of God, he exists from eternity. Et ideo Melchisedech secundum omnia ista assimilatus est illi, qui est Filius Dei, et hoc inquantum manet sacerdos in perpetuum, quod potest dupliciter exponi. Uno modo, quia non fit mentio de fine sacerdotii eius, nec successore ipsius. Os. XII, 10: in manibus prophetarum assimilatus sum. Item est sacerdos in perpetuum, quia figuratum eius, scilicet sacerdotium Christi, in perpetuum est. Unde et in Scriptura pluries repetitur, ritu perpetuo. Ex. XXVII, 21: cultus perpetuus erit. Lev. c. XXIV, 3: cultu, rituque perpetuo, quia illud quod figurabatur per istud, perpetuum erat. Therefore, Melchizedek was likened unto Christ, the Son of God, in regard to all those features: and this inasmuch as he continues a priest forever, which can be explained in two ways: in one way, because no mention is made of the end of his priesthood or of his successor: I have used similitudes by the ministry of the prophets (Hos 12:10). He also says, a priest for ever, because that which is prefigured, namely, Christ’s priesthood, lasts forever. Hence, even in Scripture it is frequently referred to as perpetual: it shall be a perpetual observance (Exod 27:21); by a perpetual service and rite (Lev 24:3), because that which was symbolized by it is perpetual. Per hoc enim Apostolus continuat sequentia ad praecedentia. In this matter the Apostle connects the following with the preceding. Lectio 2 Lecture 2 Melchisedech promissum sumpsit Melchisedech received the promise