Hebrews 5
Commentary from 22 fathers
Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν·
спострада́ти могі́й невѣ́жствꙋющымъ и҆ заблꙋжда́ющымъ, поне́же и҆ то́й не́мощїю ѡ҆бложе́нъ є҆́сть:
2–3And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.”
Commentary on the Epistle to the Hebrews 5
"To deal gently." That is, to be sympathetic, to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided. And for those going astray, he says, from the people. "he himself is also surrounded by weakness." The simple interpretation, which I think is also the truer one, is this: that for this reason the high priest is gentle toward those who are ignorant; because he himself is subject to weakness; and knowing the measure of human weakness in himself, he also measures out mercy. Or the high priest differs from the people only in this, that he is gentle and shows sympathy toward those who go astray; since in other respects he too is perhaps subject to weakness like the many. By weakness he means sins, or afflictions and temptations. But the phrase, "for sins," he clearly stated that he called weakness sin.
The Pseudo-Oecumenian Catena on Hebrews
That is, to bring into proportion, to sympathize, to condescend, and to grant forgiveness to those who sin out of ignorance. But observe that ignorance and error produce every sin. For although it may seem that someone knows evil, yet, being darkened at the moment of action, he suffers from ignorance and error, carried away by the allure of pleasure.
The simpler and, I think, more correct interpretation is that the high priest has compassion on the ignorant because he himself is also "beset with weakness," and having experienced the measure of human frailty in himself, he increases his forgiveness as well. Some, however, understood it this way: that the high priest differs from the people only in this respect, namely that he forgives, since in all other respects he too is beset with weakness, just like the rest.
Commentary on Hebrews
245. – Then (v. 2) he shows what is required in the exercise of the high priesthood, namely, pity. In regard to this he does three things: first, he shows that for the exercise of the high priesthood mercy and compassion are required; secondly, a merciful motive (v. 2b); thirdly, the sign of mercy (v. 3).
246. – He says therefore: I say that he must be in the things that appertain to God; yet he should be mediator between man and God: 'I was the mediator and stood between the Lord and you at that time' (Dt. 5:5). Therefore, just as he should by the devotion of prayer reach God as one extreme, so by mercy and compassion he should reach man, the other extreme. Hence, he says: who can have compassion on the ignorant and wayward: 'Who is weak and I am not weak?' (2 Cor. 11:29). On the other hand: 'They are not concerned for the affliction of Joseph' (Am 6:6). But defects are of two kinds: some fail from ignorance; hence, he says, on the ignorant. But to be ignorant is, properly speaking, to lack knowledge of things one ought to know. Others fall from certain knowledge, and in regard to this he says, and are wayward, i.e., err.
247. – The motive for mercy is mentioned when he says, because he himself is beset with infirmity. That motive is infirmity, and those who are sometimes infirm: 'But we have this treasure in earthen vessels' (2 Cor. 4:7). The reason for this is that he may have compassion on the infirmities of others. This is the reason why the Lord permitted Peter to fall: 'Judge of the disposition of your neighbor by yourself' (Sir. 31:18). Therefore, he says, because he himself is beset with infirmity, namely, as to penalties and guilt: 'Have mercy on me, O Lord, for I am weak' (Ps. 6:3); 'for I am a weak man and of short time and falling short of the understanding of judgment and laws' (Wis. 9:5). And note that he says, beset. For carnal men have the weakness of sin within themselves, because they are not subject to sin; and they are also beset by the weakness of the flesh: 'Therefore, I myself with the mind serve the law of God; but with the flesh the law of sin' (Rom. 7:25).
Commentary on Hebrews
And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν.
и҆ сегѡ̀ ра́ди до́лженъ є҆́сть ꙗ҆́коже ѡ҆ лю́дехъ, та́кожде и҆ ѡ҆ себѣ̀ приноси́ти за грѣхѝ.
"And because of this, he is obligated," since he himself, he says, is under sin, and he must make the offering common for both his own and the sins for the people.
The Pseudo-Oecumenian Catena on Hebrews
All of this is far from common between Christ and others; rather, in this He surpasses them. For the Lord had no weakness—namely, weakness toward sin—and He did not offer gifts and sacrifices for Himself, but for all people.
Commentary on Hebrews
248. – But the sign of this is that even in the Old Law (Lev 9), as well as now, as is clear from the canon of the Mass: 'And to us sinners', it has been decreed that the priest offer also for himself, which he would not do, unless he were oppressed by the weakness of sins, with which he is beset. Indeed, if he is in mortal sin, he should not celebrate. And therefore, he says: Because of this he is bound to offer sacrifice for his own sins as well as for those of the people.
Commentary on Hebrews
And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθάπερ καὶ Ἀαρών.
[Заⷱ҇] И҆ никто́же са́мъ себѣ̀ прїе́млетъ че́сть, но зва́нный ѿ бг҃а, ꙗ҆́коже и҆ а҆арѡ́нъ.
He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.
Commentary on the Epistle to the Hebrews 5
Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for "no one taketh this honour to himself, but he that is called of God." For such sacred offices are conferred by the laying on of the hands of the bishop. But a person to whom such an office is not committed, but he seizes upon it for himself, he shall undergo the punishment of Uzziah.
Constitutions of the Holy Apostles Book 3
Then also there are other points: He is made Priest (he says) by Another and does not of Himself intrude into the office. This too is common, "And no man taketh this honor to himself, but he that is called of God as was Aaron."
Here again he conciliates them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. "He that sent Me is greater than I," and, "I came not of Myself."
Homily on Hebrews 8
The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord's high priesthood.
Interpretation of Hebrews 5
"To offer for sins."The sacrifice concerning sins, he says, "And no one takes this honor upon himself." He speaks of another characteristic of a priest, that he does not take it upon himself to approach the honor of the priesthood. This he also hinted at when he spoke of the priests of the Jews at that time, who were not priests by power, because they approached and had made the priesthood a service. "just as Aaron." For Aaron was often appointed high priest by God. For indeed, at the beginning, he was called by God through Moses and thus consecrated, not by himself taking the office (Ex. 28:1). And again, when the rod budded (Num. 17:8), it was shown that he was divinely appointed; and when fire consumed those who improperly intruded upon the priesthood. (Num. 16)
The Pseudo-Oecumenian Catena on Hebrews
He points out another distinguishing mark of the high priest, which is also revealed in Christ — that He did not assume the priesthood by Himself, but that He was called by God and thus received it. Here he also hints at the Jewish high priests of that time, who sought the office by purchasing it and violating the law.
For Aaron too, having first been called by God through Moses, served as priest in this way, not having seized this dignity for himself. And again, when the rod blossomed, it was shown that he had been sent by God; and likewise when fire consumed those who encroached upon the priesthood (Num. 16–17).
Commentary on Hebrews
249. – Then he describes how one goes about attaining to the priesthood when he says, And one does not take the honor upon himself. For it is contrary to nature for anything to raise itself to a higher state than its nature, as air does not make itself fire, but is made so by something higher. Hence, God's discipline does not allow anyone to take the honor to himself, by favor, money, or power: 'Have we not taken unto us honors by our own strength?' (Am 6:14); 'They have reigned, but not by me' (Hos 8:4), but is called by God, as Aaron was. Therefore, the Lord confirmed his priesthood with a rod which flowered. Hence, those should be accepted who do not impose themselves. Hence, in olden times they were indicated by a visible sign, as was St. Nicholas and many others.
Commentary on Hebrews
So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
οὕτω καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ’ ὁ λαλήσας πρὸς αὐτόν· υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε·
Та́кѡ и҆ хрⷭ҇то́съ не себѐ просла́ви бы́ти первосщ҃е́нника, но гл҃авый къ немꙋ̀: сн҃ъ мо́й є҆сѝ ты̀, а҆́зъ дне́сь роди́хъ тѧ̀:
But the "Jesus" there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot," and named the Priest of God the Father unto eternity. So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.
An Answer to the Jews
And as Uzziah the king, who was not a priest, and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront His priests, and unjustly to snatch that honour to himself: not imitating Christ, "who glorified not Himself to be made an high priest;" but waited till He heard from His Father, "The Lord sware, and will not repent, Thou art a priest for ever, after the order of Melchizedek." If, therefore, Christ did not glorify Himself without the Father, how dare any man thrust himself into the priesthood who has not received that dignity from his superior, and do such things which it is lawful only for the priests to do?
Constitutions of the Holy Apostles Book 2
He whom presently you scorn was once transcendent over even you. He who is presently human was incomposite. He remained what he was; what he was not he assumed. No "because" is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely, your salvation, yours who insult him and despise his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth which is human. Human and God blended; they became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man. He was begotten—yet he was already begotten—of a woman.
On the Son, Theological Oration 3(29).19
He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, but intruders and corrupters of the law of the priesthood; "So Christ also glorified not Himself to be made an High Priest."
How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they the Jewish Priests not only suffered nothing, but even are in high esteem. Whence then His appointment? He shows it from the prophecy. He has nothing to allege perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; "But He that said unto Him Thou art My Son, to-day have I begotten Thee." What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.
Homily on Hebrews 8
So also Christ did not glorify himself to become a high priest. He also says this: "Christ is the first high priest, that he did not enter into the priesthood from himself, but was ordained by the Father." Therefore, showing in clear terms that he was a priest according to the custom of the priests, in other respects he indicates how much he ought to excel as God of men. "but it was He who said to him." He says, God having said this to him, ordained him as high priest,
The Pseudo-Oecumenian Catena on Hebrews
5–6What Christ everywhere said: "I am sent from God and have not come of Myself" (Jn. 8:42), the same thing Paul now points out, namely, that He was sent from God, and did not glorify Himself, but "He who said to Him," that is, He glorified Him. Accept this as a general observation. Therefore, since Aaron had many sensible signs that he was sent from God, as was said above, but Christ had nothing sensible — on the contrary, even more: His opponents and murderers at that time enjoyed great respect, they did everything and ruled over all — he demonstrates what is being proved on the basis of the prophecies, namely, that He was sent from God. It would seem that the prophecy from the second psalm does not agree with what is proposed. What is proposed is, undoubtedly, to show on the basis of some passage of Scripture that Christ is a High Priest sent from God; yet this testimony shows that He is born of the Father. And indeed, that He is born of God is a preparation for ordination from God. Then take into consideration also what was said afterward in the one hundred and ninth psalm: "from the womb before the morning star... is Your birth" (Ps. 109:3). Then a little later it added: "You are a priest forever according to the order of Melchizedek" (Ps. 109:4). Paul joined here what was said in both psalms about the birth, as if saying the following: lest you think that "You are a priest forever" is said about someone else, it is said precisely about the One born "before the morning star," and this is none other than He of whom it is said in the second psalm that He was born "today": the expression "before the morning star" signifies the eternal; and likewise "today" signifies "from the beginning," that is, from the Father. And the second psalm clearly applies everything to Christ. Therefore, "You are a priest forever" is also said about Christ. Let the Jews say: who else was a priest according to the order of Melchizedek, besides Christ? Were not all under the law? Did not all keep the sabbath and offer sacrifices? So it is perfectly clear that this is said about Christ, for He alone consecrated the sacrifice with bread and wine, just as Melchizedek did. In what sense, then, did he say "forever"? In the sense that even now, with the body which He offered for us before God and the Father, that is, He presents the very sufferings for us as a great plea, saying without words to the Father: Your Son underwent this for the sake of human nature; have mercy, then, on those for whom I condescended to suffer. Or: that the offering performed every day and to be performed through the ministers of God has as its High Priest and Priest and Sacrifice the Lord Himself, who consecrates, is slain, and is distributed for us. And every time this is performed, the death of the Lord is proclaimed.
Commentary on Hebrews
250. – Then (v. 5) he shows how Christ is high priest. In regard to this he does two things: first, he shows that the aforesaid belongs to Christ; secondly, from this he draws a conclusion (v. 10). In regard to the first he does three things: first, he shows that Christ was made a high priest not by Himself but by God; secondly, he treats of His office (v. 7); thirdly, of his mercy (v. 8). In regard to the first he does two things: first, he shows that Christ did not promote himself; secondly, by whom He was promoted (v. 5b).
251. – He says, therefore: so also Christ did not exalt himself. Here it should be noted that he does not say that He did not make Himself a priest, but that he did not exalt himself to be made a high priest. For there are some who exalt themselves to become a priest, as hypocrites who demonstrate certain qualities, in order to be chosen or to obtain prebends. Yet no one makes himself high priest. But Christ not only did not make Himself high priest, he did not exalt himself to be made high priest: 'I seek not my own glory; there is one that seeks and judges' (Jn. 8:50), and later: 'It is my Father that glorifies me' (Jn. 8:54). This is true, insofar as He is man, because as God He has the same glory as the Father.
252. – Then (v. 5b) he shows by whom he was promoted. First, he shows by Whom He was glorified; secondly, how He was appointed high priest (v. 8b). But He was glorified by the divine judgment, because the Lord spoke to Him in Ps. 2 (v. 7): 'You are my son: This day I have begotten you', and in Mt. (3:17): 'This is my beloved Son in whom I am well pleased.' Therefore, when He shows Him begotten from eternity, He shows His glory: 'Who, being the brightness of his glory and the figure of his substance' (above 1:3).
Commentary on Hebrews
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
καθὼς καὶ ἐν ἑτέρῳ λέγει· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.
ꙗ҆́коже и҆ и҆́ндѣ гл҃етъ: ты̀ є҆сѝ сщ҃е́нникъ во вѣ́къ по чи́нꙋ мелхїседе́ковꙋ.
"As He saith also in another place, Thou art a Priest forever after the order of Melchisedech." Unto whom now was this spoken?
Who is "after the order of Melchisedech"? No other than He. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other than Him.
Homily on Hebrews 8
"As he says also in another place." The "And," as regards the sequence of the interpretation, is omitted. "according to the order of Melchizedek." This one first offered an unbloody sacrifice to God, bread and wine.
The Pseudo-Oecumenian Catena on Hebrews
The reason is that Christ also offered an unbloody sacrifice, for first He offered this, and then later His own body. For this reason, it is accordingly said that Christ is a high priest according to the order of Melchizedek.
The Pseudo-Oecumenian Catena on Hebrews
That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine.
The Pseudo-Oecumenian Catena on Hebrews
The meaning of the word is that if Christ himself did not offer an unbloody sacrifice (for he offered his own body), then those priests who are deemed worthy by God and the high priest will offer an unbloody sacrifice from him. For this indicates, "forever." For he would not have said "forever" regarding the one-time sacrifice and offering made by God, but he refers to the present priests through whom Christ ministers and is ministered to, having also given them in the mystical supper the manner of such ministry.
The Pseudo-Oecumenian Catena on Hebrews
As man He also receives the high priesthood from God: as he says also in another place: 'You are a priest for ever according to the order of Melchizedech'. But the Apostle uses the authority of the Psalms as being more famous and more often consulted. He says, priest, because He offered Himself to God the Father: 'He loved us and gave himself for us an oblation and offering to God' (Eph. 5:2). But lest anyone suppose the priesthood of Christ is that of the Old Law, he distinguishes the former on two points: first, its authority, because it is for ever, whereas the other was temporary and passed away with the coming of the One prefigured. Likewise, its victim has the power to bring one to eternal life, and it lasts for ever. Secondly, its ritual, because animals were offered in the one, but bread and wine here; hence, he says, according to the order of Melchizedech.
Commentary on Hebrews
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας,
И҆́же во дне́хъ пл҃ти своеѧ̀ молє́нїѧ же и҆ мл҃твы къ могꙋ́щемꙋ спⷭ҇тѝ є҆го̀ ѿ сме́рти съ во́племъ крѣ́пкимъ и҆ со слеза́ми прине́съ, и҆ ᲂу҆слы́шанъ бы́въ ѿ бл҃гоговѣ́инства,
With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God).
On Repentance
7–8Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.
Commentary on the Epistle to the Hebrews
7–8Connected with this general view are the facts that he "learned obedience through what he suffered," his "loud cries and tears," the fact that he "offered up prayers," that he "was heard" and he was "God-fearing." These things are marvelously constructed drama dealing with us. As Word, he was neither obedient nor disobedient—the terms apply to amenable subordinates or inferiors who deserve punishment. But as the "form of a servant" he comes down to the same level as his fellow servants; receiving an alien "form," he bears the whole of me, along with all that is mine, in himself, so that he may consume within himself the meaner element, as fire consumes wax or the sun ground mist, and so that I may share in what is his through the intermingling.
On the Son, Theological Oration 4(30).6
"Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared." Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the expression "with strong crying"? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not merely say that He prayed, but also "with strong crying."
Be it with "crying," why also "strong crying and tears"?
"Having offered," (he says), "and having been heard in that He feared." What sayest thou? Let the Heretics be ashamed. The Son of God "was heard in that He feared." And what more could any man say concerning the prophets? And what sort of connection is there, in saying, "He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered"? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? "Having been heard," (he says), "in that He feared, He learned obedience by the things which He suffered." What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation?
Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was "exceeding sorrowful, and said, If it be possible, let this cup pass from Me"? Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, "Destroy this temple and within three days I will raise it up." And, "I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself." What then is it; why did He pray? And again He said, "Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again" and said not, "My Father shall raise Me up again." How then did He pray concerning this? But for whom did He pray? For those who believed on Him.
And what he means is this, "He is readily listened to." For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, "If ye loved Me, ye would rejoice, because I go to My Father", and "My Father is greater than I." But how did He not glorify Himself, He who "made Himself of no reputation", He who gave Himself up? For, it is said, "He gave Himself" up "for our sins." And again, "Who gave Himself a ransom for us all." What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, "Although He were Son, He was heard in that He feared," it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.
Homily on Hebrews 8
Even if he [the Word] gave a certain exceptional cooperation to the one who was assumed, this does not mean that the divinity took the place of the mind. If the divinity did take the place of his mind in the assumed man, as you say, how is it that he felt fear in his passion? Why did he need strong prayers in the face of necessity, the strong prayers that he offered to God with a loud voice and many tears, according to blessed Paul?
Treatises Against Apollinaris 3.4
7–8It was not while bare and not participating in the limits of his emptying that God the Word became our model, but “in the days of his flesh.” Then, quite legitimately, he could employ human limits and pray insistently and shed tears and even appear somehow to need a savior and learn obedience, though a Son. The inspired author is, so to speak, stupefied by the mystery that the Son, existing by nature truly and endowed with the glories of divinity, should so abase himself that he endured the low estate of our impoverished humanity. But this was for us, as I have said, a fine and useful example.
On the Unity of Christ 755
7–8For he gave voice to a strong cry and supplication when he became like us; and he was heard because he did not disobey, since by nature he was truly Son.
Letter to Pulcheria and Eudoxia
Consider the fact that the only begotten spoke these words only when he had become man and insofar as he was one of us and spoke on our behalf. It was just as though he had said, “The first man sinned by falling into disobedience; he paid no attention to the command which had been given.… But you have established me as a second beginning for those on earth, and I have been named a second Adam. In me you see human nature purified, established sinless, holy and pure. From now on bestow the good things of your mercy, loose despair, rebuke corruption, and put an end to the effects of your wrath. I have conquered even Satan, the ancient ruler, for he found in me absolutely nothing of his own.”
On the Unity of Christ 757
Iron or any other like material, when joined to the impact of fire, receives it and nourishes the flame. If then it happens to be struck by someone, the material receives damage, but the nature of the fire is in no way harmed by the one who strikes. In the same way, you may understand the Son can be said to suffer in the flesh but not to suffer in his divinity.
On the Unity of Christ 776
He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer. Offering his life as a model of saintly existence to be used by earthly beings, he took on the weaknesses of humanity, and what was his purpose in doing this? That we might truly believe that he became man, although he remained what he was, namely, God.
Letter to Euoptius, Anathema 10
How would it be possible for God the Word to fear death, since he is the Creator of the ages, unchangeable, immutable, free of passion? Certainly it would be the height of folly to go on at length about the point. For the extreme humiliation that marks the theme of the passage compels even those who blaspheme the divinity to recognize that none of these things are suitable to the divinity.
Interpretation of Hebrews 5
For the divinity allowed the humanity to suffer this so that we might learn that he truly became man and assumed a human nature and that the mystery of the incarnation was not perfected in appearance or seeming.
Interpretation of Hebrews 5
7–8Two things are sought here, one, how it is said that he was heard, and yet he himself needed to pass by death, but he did not pass by. For he was indeed crucified and died. Secondly, from what kind of reverence does he say he was heard? And thirdly, although being the Son, to whom is he to be joined? To the one who was heard from reverence, or to those that follow, so that he may learn obedience from what he suffered, although being the Son. For there is not a small difference between these. As for the first, it is clear that the request was not one, but a certain double one: one rejecting death, the other requesting it. For he also says in the same prayer and supplication: "But let not my will be done, but yours." (Luke 22:42) And to clarify this more clearly, John says that the Son asks, saying, "Father, glorify Your Son, that Your Son may also glorify You," (Jn. 17:1) referring to the glory of the cross and death as he indicates. Thus, the divine Paul rightly says, "He was heard." And this, from reverence, has come close to what has been said about being made clear. For we have mentioned two requests, one for the avoidance of death, the other for the acceptance of what was truly a matter of great reverence; "But not my will, but Yours." (Luke 22:42) Therefore, Christ was heard, not from the avoidance, but from the reverence, that is, that request of His came forth, not according to the avoidance, but according to the reverence. For this reason, he says, and having been made perfect, that is, having been fully recognized through sufferings and the cross and death, he is exceedingly good and generous. This was also indicated above; speaking of prayers and supplications, he hinted at the duality of the request. Then, having spoken of prayers and supplications, he did not bring about the passing of death, but rather, towards the one who was able to save him from death, adding this well and wisely, so that when you contemplate him being crucified and buried, you should not think that he was held back by the power of the Father, but that it was a common will for Christ to suffer these things for the salvation of the world. This can also be said in relation to the resurrection. For in many places, the divine Paul, speaking, says that the Father raised Christ. Therefore, having raised him, he delivered him from death and saved him. But thus, in my opinion, these things are. As for the statement, "Although he was a Son," if anyone were to take it in an extraordinary way (for the use of this is infinite to the divine Paul), the thought would be naturally advanced as follows: that in the days of his flesh, although he was a Son, he offered prayers and supplications, and moreover, that is, though having the greatest privilege as a Son, to do all things without supplication and request by the sovereign will, as the Father does, nevertheless, since he was in the days of the flesh, he offered prayers and supplications. It can also be accordingly connected with, "and he was heard because of his reverent submission," as if he were saying, "He was heard," although he was a Son, and did not need to be heard, having a will in harmony with the Father's will, and being fulfilled without any request. If you connect it with what follows, the mind will benefit. But first, what does it mean to consider that He learned obedience from what He suffered? For He learned to obey the Father from what He suffered, and through experience, He gained knowledge of being subject to Him; or rather, He learned through experience the extent of obedience, how much He obeyed the Father, such as being crucified and dying, and rising again, and lifting up the human nature at the right hand of the Father, and saving humanity? For these things are from that obedience which was generated in saying, "Father, glorify Your Son." (Jn. 17:1) For this obedience, however great and however much, before obeying the Father, Christ knew as Son and God, just as the Father did; and having been heard, He learned it through what He suffered and experienced. Therefore, as someone might grasp, my second interpretation seems more likely. Thus, it has no uncertainty in saying, "Although He was a Son."
The Pseudo-Oecumenian Catena on Hebrews
"Who in the days of his flesh." Therefore, he did not he say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh, that is, the days in which his life, which was in the flesh, lived.
The Pseudo-Oecumenian Catena on Hebrews
"prayers and supplications." Not only prayers and supplications, but also he offered them with cries and tears. However, Paul said that he was lowering himself to save them. "and he was heard." So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ. "because of his reverent submission." He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.
The Pseudo-Oecumenian Catena on Hebrews
Two things are most in need of investigation here. First, how can he say, "He was heard," and yet he himself begged not to enter into death? He did not avoid death, for he was crucified and died. Second, on the basis of what sort of "godliness" was he heard? And third, to what should the phrase "although he was a Son" be adjoined? Does it belong to the clause "he was heard because of his godliness" or to the clause that follows, so that it would read, "although he was a Son, he learned obedience from the things he suffered"? For it is not a small difference between those two.
Fragments on the Epistle to the Hebrews 5.7-9
Now as regards the first matter we say that he did not make one petition but a twofold one. For the one petition asked to avoid death, the other petition asked for death. For he also says in the same prayer and petition, "However, not my will but yours be done." And John, showing this more clearly, says that the Son prayed by saying, "Father, glorify your Son, in order that your Son may glorify you," calling the cross and death glory, as is clear. So the excellent Paul says quite well, "He was heard."
Fragments on the Epistle to the Hebrews 5.7-9
The phrase "on the basis of his godliness" comes closer to being understood from the things that have already been spoken. For we said that there were two petitions, the petition to be delivered from the death, and the petition of consent, which was really of much "godliness," namely, the petition, "however, not my will, but yours, be done." Therefore, Christ was heard not on the basis of his prayer to avoid death but on the basis of his "godliness," that is, that petition of his came to pass, not the petition that sought to avoid death but the godly petition. Therefore, he says, "And having been made perfect," that is, he was acknowledged as perfect and good beyond description and loving of humankind through his sufferings and cross and death. And he also hinted at this above, when he said, "petitions and supplications," speaking rather enigmatically by doubling the petition. Then also when he said, "petitions and supplications," he did not append the words about avoiding death but rather "to the One who was able to save him from death." [He added this] well and very wisely, in order that whenever you think of him who was crucified and buried, you may not think that he endured this owing to the helplessness of his Father but because it was the common will (of the Father and the Son) that the Christ suffer these things for the salvation of the world. And this can be said also because of his resurrection. For the excellent Paul having uttered rather humble things in many places, says that the Father raised Christ. Therefore, having raised him, he rescued and delivered him from death. This is how these things are understood in my opinion.
Fragments on the Epistle to the Hebrews 5.7-9
"By the days of His flesh" he designates the time of His life in the flesh; this does not mean that He has now laid aside the flesh; by no means: for He has it, but flesh that is incorruptible and standing above its fleshly and blameless passions — hunger, thirst, weariness, and the like. The apostle borrowed this passage from David, who in the one hundred and fourteenth psalm says: "I will call upon Him as long as I live" (Ps. 114:2). The apostle applies this entire psalm to Christ.
This is said of the flesh, for as God He had no need of this. But let us grant that He did pray, yet surely not with crying and not with tears, for this is not proper to God, but must indisputably be attributed to the humanity of the one Christ, so that, on the one hand, the truth of the assumed nature might be shown, and, on the other hand, His care for us as well, and the abundance of His love might be revealed. For He prayed about this on our behalf, having assumed our nature, in order to suppress within Himself the fear of our nature before death. Then pay attention that nowhere in the Gospels is it written that He prayed about the resurrection; on the contrary, He spoke openly with authority: "Destroy this temple, and I will raise it up" (John 2:19), and: "I have power to take My Soul again" (John 10:17–18).
And this on account of the flesh and the weakness of the hearers: for they did not yet have a proper understanding of Him. The thought here is as follows: such was His reverence that the fact that He was heard was more a matter of His reverence than of the grace of God; and for this God honored Him and heeded His prayer, although, as the Son, He had natural boldness toward Him: so great was His reverence and worthy of honor. Therefore, do not lose heart, having a Lord whom the Father listens to. So whatever you ask Him, He will fulfill for you: about this Christ Himself also says to the disciples in the Gospel: "for My Father is greater than I" (Jn. 14:28), and: "whatever you ask the Father in My name, He will give you" (Jn. 16:23).
Commentary on Hebrews
253. – Then (v. 7) he shows that what pertains to the priestly office belongs to Christ: first, he shows his condition; secondly, His act (v. 7b); thirdly, His efficacy (v. 7c).
254. – His condition was that He was taken from men, because, as has been stated, a high priest is taken from among men. Therefore, he says, who in the days of his flesh. Here flesh is taken for the entire human nature: 'The Word was made flesh' (Jn. 1:14). But are the days of His flesh no longer here? It seems that they are, for it says in Luke (24:39): 'A spirit has not flesh and bone, as you see me to have.' Why, then, is the time before His Passion and resurrection considered the time of his flesh more than now? I answer that flesh stands for the weakness of the flesh, as in 1 Cor. (15:50): 'Flesh and blood cannot possess the kingdom of God.' But before the Passion Christ had weak and corruptible flesh. Therefore, he says, in the days of his flesh, i.e., in which He wore flesh similar to the sinner, but not sinful.
255. – His act was to offer prayers and supplications, which is the spiritual sacrifice Christ offered. But they are called prayers, i.e., petitions: 'The continual prayer of a just man avails much' (Jas. 5:16). They are also called supplications on account of the humility of the one praying: 'He fell upon his face, praying' (Mt. 26:39). To whom? To God the Father, who was able to save him from death. He was able to do this in two ways: in one way, by saving Him from death: 'Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will, but as you will' (Mt. 26:39). In another way, by raising Him up: 'Because you will not leave my soul in hell' (Ps. 15:10); and again: 'But you, O Lord, have mercy on me and raise me up again' (Ps. 40:11). The priesthood of Christ is ordained to that spiritual sacrifice: hence, He was appointed to offer gifts and sacrifices for sins: 'The sacrifice of praise shall glorify me' (Ps. 49:23); 'We will render the calves of our lips' (Hos 14:3).
256. – His efficacy is shown by the way He prays. But two things are necessary in one who prays, namely, fervent love along with pain and groans. These are mentioned in Ps. 37 (v. 10): 'Lord, all my desire is before you, as to the first, and my groaning is not hidden from you', as to the second. But Christ had these two. Therefore, in regard to the first he says, with loud cries, i.e., with a most efficacious intention: 'And being in an agony, he prayed the longer' (Lk. 22:43). Again, in Luke (23:46): 'and crying with a loud voice, he said, 'Father, into your hands I commend my spirit.' Because of the second he says, and tears: for by tears the Apostle means the internal groans of the one praying. But this is not mentioned in the Gospel; but it is probably that just as He wept at the resurrection of Lazarus, so also during His Passion. For He did many things that are not written. But He did not weep for Himself, but for us whom the Passion was to benefit: although it did benefit Him, inasmuch as He merited exaltation by it: 'For which cause God has exalted him and given Him a name which is above every name' (Phil. 2:9). Therefore, he was heard for his godly fear, which He had toward God: 'And he filled him with the spirit of the fear of the Lord' (Is. 11:3).
257. – Nevertheless, it seems that He was not heard; first, for Himself, because the chalice did not pass from Him; secondly, for the others from whom He begged forgiveness: 'Father, forgive them, for they know not what they do' (Lk. 23:34). I answer that Christ was heard in regard to everything He wished. But it was under the influence of the sensitive appetite and of the will acting as a natural appetite that He shrank from death. It was under these influences that He prayed and thus showed Himself true man. But under the influence of the will informed by reason He willed to die; hence he says: 'Not as I will, but as your will' (Mt. 26:39). Furthermore, He did not wish to forgive all of them, but only those who believed; and many were converted later.
Commentary on Hebrews
Though he were a Son, yet learned he obedience by the things which he suffered;
καίπερ ὢν υἱός, ἔμαθεν ἀφ’ ὧν ἔπαθε τὴν ὑπακοήν,
а҆́ще и҆ сн҃ъ бѧ́ше, ѻ҆ба́че навы́че ѿ си́хъ, ꙗ҆̀же пострада̀, послꙋша́нїю,
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience. He did not strive; He did not cry aloud; nor did any hear His voice in the streets.
Of Patience
"He learned," he saith, to obey God. Here again he shows how great is the gain of sufferings. "And having been made perfect," he says, "He became the Author of salvation to them that obey Him." But if He, being the Son, gained obedience from His sufferings, much more shall we. Dost thou see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. "From the things," he says, "which He suffered He" continually "learned" to obey God. And being "made perfect" through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For "being made perfect He became the Author of salvation to them that obey Him."
Homily on Hebrews 8
"Although he was a Son, he learned obedience through what he suffered." Therefore, he says, He was so obedient (and He obeyed as is fitting for a Son to the Father) that after He was incarnate, He even endured the cross to death. "And He learned from what He suffered." He indeed says, What is death, being God? For what has God not known? But also from what he suffered, he learned. Not only, he says, as he was God, but also as he was man, having experienced death. In another way.
The Pseudo-Oecumenian Catena on Hebrews
Now as far as the phrase "although being a Son" is concerned, if someone should understand it as a transposition—and such a trope is uncustomary for the excellent apostle—the natural reading of the passage would be something like this: "Who in the days of his flesh, although being a Son, made petitions and supplications," etc. That is, although having the very great advantage of being a Son, which enabled him to do all things by his own autocratic opinion without any petition or request, even as the Father does, nonetheless, since he was in the days of the flesh, he offered petitions and supplications. And according to this understanding it can also be understood how the phrase was soon joined to "and being heard because of his godliness," inasmuch as he says that he was heard, although being a Son, and not asking to be heard, inasmuch as he made his will concurrent to his Father's will and it was fulfilled without any petition. But if you conjoin this clause with what follows, the understanding will also be guided in the right way in the manner that I will show. But first we ought to examine the meaning of the clause "he learned obedience from the things which he suffered." It really cannot be that he himself learned from the things he suffered to obey his Father and that by testing he acquired knowledge of how to obey him, can it? Or is it not rather that by testing he learned such was the greatness of the obedience, with which the Father hearkened to him, in that he was crucified and died and rose and exalted the human race to be at the right hand of the Father and to save our race? For these sort of things pertain to that obedience which took place when he said, "Father, glorify your Son." Christ, being the Son and God just as much as the Father, already knew this obedience and how great it was, even before he rendered obedience to the Father, but "having been heard" he learned it through the things he suffered and through the testing he underwent. Then, however one wishes to understand it—although to me the second way of understanding seems particularly well suited—the phrase "although being a Son" presents no difficulty.
Fragments on the Epistle to the Hebrews 5.7-9
He became accustomed, he says, to obeying God the Father, having learned this through sufferings. What is said here seems simply incredible. For how did He learn obedience through sufferings, He Who before His sufferings was so obedient to the Father that He accepted the sufferings themselves as a result of obedience? For, he says, He "became obedient even unto death" (Phil. 2:8). So understand that, since they, being fainthearted, proved disobedient, he speaks in a lowly manner about the Son of God, so that by this condition of His he might persuade them to submit and show obedience to the will of God, and so that they would not lose heart in misfortunes, but would await help from above. For, he says, the Son too, having endured suffering out of obedience, was heard by the Father, and His soul was delivered from death. And from that time He continually learned to obey God, since obedience has great power. Therefore, if He benefited from sufferings, how much more can you benefit. Do you see how the Apostle Paul, for the benefit of his listeners, went so far as to say what might seem something unfitting? But listen further.
Commentary on Hebrews
258. – Having listed three things which pertain to a high priest and showed that two of them were verified, namely, the office and the proper way of attaining it, the Apostle now considers the third thing which a high priest should have, namely, mercy and compassion. In regard to this he does two things: first, he shows what He suffered; secondly, what benefits accrued even to others (v. 9).
259. – He says, therefore: I have stated that a high priest should be such as to be able to have compassion. But Christ is such a high priest. For since He is the Son of God from all eternity, and, therefore, could not suffer or have compassion, He assumed a nature in which He would suffer and even have compassion. And this is what He says, namely, although he was a Son from all eternity, He learned obedience from time. But only the ignorant can learn; whereas Christ, being God from all eternity, had fullness of knowledge from the very instant of His conception as man. Therefore, He was not ignorant of anything; consequently, He could not learn. I answer that knowledge is of two sorts: the first is that of simple recognition, according to which the objection is valid, because He was not ignorant of anything. But there is also the knowledge gained by experience, according to which He learned obedience; hence, he says, He learned obedience through what he suffered, i.e., experienced. And the Apostle speaks thus, because one who learns something comes voluntarily to learn it. But Christ accepted our weakness voluntarily; consequently, he says that 'he learned obedience', i.e., how difficult it is to obey, because He obeyed in the most difficult matters, even to the death of the cross (Phil. 2:8). This shows how difficult the good of obedience is, because those who have not experienced obedience and have not learned it in difficult matters, believe that obedience is very easy. But in order to know what obedience is, one must learn to obey in difficult matters, and one who has not learned to subject himself by obeying does not know how to rule others well. Therefore, although Christ knew by simple recognition what obedience is, He nevertheless learned obedience from the things He suffered, i.e., from difficult things, by suffering and dying: 'By the obedience of one many shall be made just' (Rom. 5:19).
Commentary on Hebrews
The third operation of suffering is a little harder to grasp. Everyone will admit that choice is essentially conscious; to choose involves knowing that you choose. Now Paradisal man always chose to follow God's will. In following it he also gratified his own desire, both because all the actions demanded of him were, in fact, agreeable to his blameless inclination, and also because the service of God was itself his keenest pleasure, without which as their razor edge all joys would have been insipid to him. The question "Am I doing this for God's sake or only because I happen to like it?" did not then arise, since doing things for God's sake was what he chiefly "happened to like". His God-ward will rode his happiness like a well-managed horse, whereas our will, when we are happy, is carried away in the happiness as in a ship racing down a swift stream. Pleasure was then an acceptable offering to God because offering was a pleasure. But we inherit a whole system of desires which do not necessarily contradict God's will but which, after centuries of usurped autonomy, steadfastly ignore it. If the thing we like doing is, in fact, the thing God wants us to do, yet that is not our reason for doing it; it remains a mere happy coincidence. We cannot therefore know that we are acting at all, or primarily, for God's sake, unless the material of the action is contrary to our inclinations, or (in other words) painful, and what we cannot know that we are choosing, we cannot choose. The full acting out of the self's surrender to God therefore demands pain: this action, to be perfect, must be done from the pure will to obey, in the absence, or in the teeth, of inclination. How impossible it is to enact the surrender of the self by doing what we like, I know very well from my own experience at the moment. When I undertook to write this book I hoped that the will to obey what might be a "leading" had at least some place in my motives. But now that I am thoroughly immersed in it, it has become a temptation rather than a duty. I may still hope that the writing of the book is, in fact, in conformity with God's will: but to contend that I am learning to surrender myself by doing what is so attractive to me would be ridiculous.
The Problem of Pain, Ch. 6
And being made perfect, he became the author of eternal salvation unto all them that obey him;
καὶ τελειωθεὶς ἐγένετο τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου,
и҆ соверши́всѧ бы́сть всѣ̑мъ послꙋ́шающымъ є҆гѡ̀ вино́венъ спⷭ҇нїѧ вѣ́чнагѡ,
“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.
Commentary on the Epistle to the Hebrews
9–10"Being called," he says, "of God an High Priest after the order of Melchisedech": "Of whom we have many things to say and hard to be uttered or explained." When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was "milk," and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks about Him as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.
Homily on Hebrews 8
By "being made perfect" he referred to resurrection and immortality, this being the completion of the incarnation.
Interpretation of Hebrews 5
Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement. In this way alone could the plan of God—wherein it pleased him that the sin of the world should be wiped away through the birth and passion of Jesus Christ—in this way alone could the plan of God be of any avail for the times of every generation. Nor would the mysteries—as they pass through various developments in time—disturb us. Instead, they would reassure us, since the faith by which we live would not have differed at any stage.Let them stop complaining, those who speak up against the divine arrangements with a disloyal murmuring and object to the lateness of our Lord’s nativity—as if that which was done in the last age of the world was not applied to previous eras as well. For the incarnation of the Word accomplished by being about to take place the very same thing that it did by having taken place—as the mystery of human salvation never ceased to be active in any earlier age. What the apostles preached, the prophets had also announced. Nor was it too late in being fulfilled, since it has always been believed. But the wisdom and “kindness of God”—by this delay in his salvific work—has made us better disposed to accept his calling. That way, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would not be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand. No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time when Christ was born, but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.
Sermon 23.3-4
"And having been made perfected." This then is perfection among men, to attain perfection through sufferings. And he has spoken all things becoming of a man, behold, also becoming of God; "he became the source of eternal salvation for all who obey him." That is, not only was he himself saved, but he also brought salvation to others; and not temporary, derived from wars, but eternal. To whom is this? To those who obey. How then do you disobey and risk falling away from the grace? Do you see that the whole argument is thus shaped because of the faint-heartedness of the hearers? But look here, how exalted it is! For he says he became the cause of salvation; which belongs to divinity; for no one else is the cause of such salvation except God.
The Pseudo-Oecumenian Catena on Hebrews
So, perfection is achieved through sufferings. Why then should you be indignant at the misfortunes which perfect you?
That is, He not only saved Himself, but also brought salvation to others: and not temporary salvation, such as in wars, but eternal. For whom? – "to those who obey Him." How then are you disobedient and in danger of losing salvation? Do you see that the apostle gave this entire discourse such a form because of the faintheartedness of his listeners? Moreover, observe here also something lofty. For, he says, He became the author of salvation, which is proper to God. For there is no other author of such salvation besides God.
Commentary on Hebrews
260. – Then when he says, and being made perfect he became the source of eternal salvation to all who obey him, he mentions the fruit of His Passion, namely, in Christ and in His members. In Christ the fruit was glorification; hence, he says, and being made perfect, for from the instant of His conception He was perfectly consummated as to the happiness of His soul, inasmuch as it was drawn to God; but he still had a nature that could suffer, although after His Passion He could not suffer. Therefore, because in this respect He was altogether perfect, He could perfect others. For it is the nature of a perfect thing to be able to engender its like. Therefore, he says that He was perfect. For since He arrived at that consummation by the merit of obedience: 'The obedient man shall speak of victory' (Pr. 21:28), he became the source of eternal salvation to all who obey him, not temporal salvation but eternal: 'Israel is saved by the Lord with an eternal salvation' (Is. 45:17).
Commentary on Hebrews
Called of God an high priest after the order of Melchisedec.
προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέκ.
нарече́нъ ѿ бг҃а первосщ҃е́нникъ по чи́нꙋ мелхїседе́ковꙋ.
For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.
An Answer to the Jews
"being designated by God a High Priest." And having been made perfect, he became the source of eternal salvation for all who obey him." Therefore, this is perfection in humans, that through sufferings they attain completeness. And He has said everything fitting for a human. "the source of eternal salvation."
The Pseudo-Oecumenian Catena on Hebrews
Behold also that which responds to divinity.
The Pseudo-Oecumenian Catena on Hebrews
Since, he says, He suffered, having offered Himself as a sacrifice, for this reason He was also "called... High Priest." Moreover, although He offered blood as a sacrifice, it was not according to the order of the Jewish high priests, but according to the order of Melchizedek. For just as that one was not anointed by man, so also Christ was not — but by God, through the Spirit consubstantial with Him. Just as that king did not offer the sacrifices required by the law, so also this One did not — and in countless other ways.
Commentary on Hebrews
261. – Therefore he says, being designated by God a high priest after the order of Melchizedech.
Commentary on Hebrews
Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
Περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς.
[Заⷱ҇ 312] Ѡ҆ не́мже мно́гое на́мъ сло́во и҆ неꙋдо́бь сказа́емое глаго́лати, поне́же не́мощни бы́сте слꙋ̑хи.
What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.
On Monogamy
"Of whom," he says, "we have many things to say and hard to be explained, seeing ye are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.
But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such as they, so that this may be said concerning yourselves also: but for the sake of those few I will speak.
Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who art thou that repliest against God?", he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing for the knowledge. For having mentioned the subject, and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.
For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but says that they were once even good; for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.
But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are ye not carnal?" But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "ye are become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they the Corinthians indeed were not able to endure his reproof, because they were carnal: but these were able. For in saying, "Seeing ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.
Homily on Hebrews 8
11–12To those still lacking perfect faith the heralds of the truth propose only things to do with the humanity. This is the way followed by blessed Peter in addressing Jews. He accommodated his teaching to the limitations of the listeners, saying, "Jesus of Nazareth, a man attested to you by God," and so on in keeping with this theme. The divinely inspired Paul in proposing the message to the Athenians called Christ the Lord not God but a man.
Interpretation of Hebrews 5
"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well. "since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.
The Pseudo-Oecumenian Catena on Hebrews
Intending to speak about the superiority of Christ's priesthood, he rebukes his listeners in advance, pointing out that because of their infancy he spoke such lowly things about Christ and occupied himself with teaching about the flesh of Christ. For if they had not been weak, he would long ago have reminded them of loftier things. Because of your weakness, he says, the teaching about how Christ is a High Priest after the order of Melchizedek is hard to explain to you; and since you do not understand, I therefore cannot fully explain it to you. Thus, to the Corinthians he says that he cannot speak with them about spiritual things, since there are quarrels and disagreements among them (1 Cor. 3:3), which is why he calls them carnal. But since with these people the ignorance arose from afflictions, he calls them not carnal but weak. By saying "you have become," he shows that they were once healthy, but afterwards became such.
Commentary on Hebrews
262. – Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b).
263. – He says, therefore: Thus I have said that He was called a high priest: About this we have much to say: 'Hear, for I will speak of great things' (Pr. 8:6). They are great, because they deal with the salvation of souls: 'A faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners' (1 Tim. 1:15). About this we have much to say which is hard to explain, meaning that it cannot be perfectly explained, for no words can express the things of Christ: 'Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise' (Sir. 43:32). Or, we have much to say which is hard to explain, i.e., it needs to be interpreted because of its height and magnitude and depth: 'He shall understand a parable and the interpretation, the words of the wise and their mysterious saying' (Pr. 1:6). For the interpretation of Scripture is listed among the gifts of the Spirit (1 Cor. 12:10).
264. – It also needs to be interpreted because of our slowness: you have become dull of hearing. Those who are weak of intellect cannot understand profound things, unless they are explained in detail: 'I have yet many things to say to you: but you cannot bear them now' (Jn. 16:12); 'I could not speak to you as unto spiritual, but as unto carnal' (1 Cor. 3:1).
Commentary on Hebrews
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος καὶ οὐ στερεᾶς τροφῆς.
И҆́бо, до́лжни сꙋ́ще бы́ти ᲂу҆чи́телїе лѣ́тъ ра́ди, па́ки тре́бꙋете ᲂу҆чи́тисѧ, ка̑ѧ пи́смена нача́ла слове́съ бж҃їихъ: и҆ бы́сте тре́бꙋюще млека̀, а҆ не крѣ́пкїѧ пи́щи.
For there were certainly, among the Hebrews, some things delivered unwritten. "For when ye ought to be teachers for the time," it is said, as if they had grown old in the Old Testament, "ye have again need that one teach you which be the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. For every one that par-taketh of milk is unskilful in the word of righteousness; for he is a babe, being instructed with the first lessons. But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection."
The Stromata Book 5
For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic "philosophy," figuratively calling it "the rudiments of this world," as being most rudimentary, and a preparatory training for the truth. Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says, "Have ye not need again of one to teach you which are the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat?" So also to the Colossians, "Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ,"-enticing them again to return to philosophy, the elementary doctrine.
The Stromata Book 6
12–13For we do everything in our power to see that our gathering consists of intelligent people, and we dare to bring forward in common discourse at the time of our gathering our most noble and divine beliefs when we have an intelligent audience. But we conceal and pass over the more profound truths whenever we see that the meeting consists of simple-minded folk who are in need of that teaching which is figuratively called milk.
Against Celsus 3.52
At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: "Having a great High Priest that is passed into the heavens"; and omitting to say how He was great, he says again, "For every High Priest taken from among men, is appointed for men in things pertaining to God." And again, "So Christ also glorified not Himself to be made an High Priest." And again after saying, "Thou art a Priest for ever after the order of Melchisedech", he again puts off the subject, saying, "Who in the days of His Flesh offered prayers and supplications." When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. "For when for the time ye ought to be teachers, ye have need again that some one teach you again which be the first principles of the oracles of God." Here he means the Human Nature of Christ. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.
Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, "The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness of what is said forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.
"And are become such as have need of milk, not of strong meat." He always calls the lowly doctrine "milk," both in this place and in the other. "When," he says, "for the time ye ought to be teachers": because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it "milk," on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced now or the comparison made from them, such as that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to "us"; but at that time they nourished them being by no means unhealthful to them.
So then the oracles of God are true nourishment. "For I will give unto them," he saith, "not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord."
"I gave you milk to drink, and not meat"; He did not say, I fed you, showing that such nourishment as this is not food, but that the case is like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.
Moreover he did not say, "ye have need," but "ye are become such as have need of milk and not of strong meat." That is, ye willed it; ye have reduced yourselves to this, to this need.
Homily on Hebrews 8
"For although you ought to be teachers." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago,and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free. "since you have become sluggish in hearing." The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. "For although you ought to be teachers by this time." Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth. For you are indeed ought to be teachers, not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things. And these not simply, but he who is still weaker, the basic principles of the oracles of God. He does not say the oracles, but the basic principles of the oracles of God. And if there are basic principles of the oracles of God, those concerning the incarnation. But the basic principles of the oracles, which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles, he says. "The basic principles." The basic principles, he speaks of the incarnation.but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth. For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.
The Pseudo-Oecumenian Catena on Hebrews
Basic principles of the oracles of God, he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31)
The Pseudo-Oecumenian Catena on Hebrews
"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature. "Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.
The Pseudo-Oecumenian Catena on Hebrews
He joins rebuke with praise, saying that you ought to be teachers for others as well. Here he shows that they had believed long ago and had heard about the mysteries. Both things are worthy of praise, if only they had not been negligent. Time, he says, makes one stronger, but you, having been delivered, have wasted it in vain.
He calls "beginnings" the teaching about the humanity of Christ. For just as in secular sciences one must first learn the letters, so also here in the word of God one must first learn the teaching about the humanity of Christ and become familiar with the teaching about His humbled state; and then one must proceed to the teaching about His Divinity, which requires a more perfect mind. Behold, you have understood quite clearly from Paul himself for what reason he occupies himself with discourses about the humbled state, and speaks rarely about anything exalted: by this he makes a concession to the weakness of his listeners. Behold, this epistle too is filled with thoughts about the humbled state. And if there is exalted teaching in it, it is brief.
He did not say that you "have need," but "you have become" such, that is, you yourselves brought yourselves to such a condition, having voluntarily become such. By "milk" he means simplified teaching both here and in the Epistle to the Corinthians (1 Cor. 3:2), while by "solid food" he means more perfect and lofty teaching. Therefore, he says, now one ought not to introduce what was under the law, nor ought one to compare the incomparable Christ with those priests; or: both in the respect that He is High Priest, and in that He offered sacrifice, and in that He prayed with crying and kneeling—nevertheless, since you are nourished by this, I offer this as well. Note that what is now difficult for us to receive nourished them at that time, and that the word of God is true food. For "I will send upon the earth," He says, "a famine of hearing the words of the Lord" (Amos 8:11).
Commentary on Hebrews
265. – Then (v. 12) he shows that their slowness is culpable. In regard to this he does three things: first, he mentions the sin of slowness; secondly, he applies a simile (v. 12c); thirdly, he explains it (v. 13).
266. – For it is a sin, when a person has listened a long time, if he is still slow; but not if he is a recent hearer. For negligence is not without sin; hence, he says, for though by this time you ought to be teachers, namely, of others, for this time during which they had heard the law and the prophets: 'Search the Scriptures, for you think in them to have life everlasting' (Jn. 5:39); and Christ Himself and the apostles and many converted by them: 'Have I been so long a time with you, and have you not known me?' (Jn. 14:9), you need someone to teach you again the first principles of God's word. For the principles are the first things taught in grammar, i.e., the letters themselves. Therefore, the beginnings of the words of God, the first principles and elements, are the articles of faith and the precepts of the Decalogue. If a person, therefore, had studied theology a long time and failed to learn these, time would be running against him. Therefore, he says, you need someone to teach you again the first principles of God's word, i.e., the elements: 'Ever learning and never attaining to the knowledge of the truth' (2 Tim. 3:7); 'For the child shall die one hundred years old, and the sinner being a hundred years old shall be left accursed' (Is. 65:20).
267. – Then (v. 12b) he describes their situation with a simile. Therefore, it should be noted that sacred doctrine is, as it were, the food of the soul: 'With the bread of life and understanding she shall feed him' (Sir. 15:3) and in (24:29): 'They that eat me shall yet hunger, and they that drink me shall yet thirst.' Sacred doctrine, therefore, is food and drink, because it nourishes the soul. For the other sciences only enlighten the soul, but this one enlightens: 'The commandment of the Lord is lightsome, enlightening the eyes' (Ps. 18:9) and nourishes and strengthens the soul. But in bodily food there is a difference: for children make use of one food and the perfect of another. For children use milk as being thinner and more connatural and easily digestible; but adults use more solid food. So in Sacred Scripture, those who are beginners should listen to easy things, which are like milk; but the learned should hear more difficult things. Therefore, he says, you need milk, namely, as children: 'As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation' (1 Pt. 2:2); 'I give you milk to drink, not meat' (1 Cor. 3:2). And this is what follows, and not solid food, i.e., lofty doctrine, which is concerned with the mysteries and secrets of God, which strengthen and confirm.
Commentary on Hebrews
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστι·
Всѧ́къ бо причаща́ѧйсѧ млека̀ неискꙋ́сенъ сло́ва пра́вды, младе́нецъ бо є҆́сть:
Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth.
The Stromata Book 1
“Every one who lives on milk” as food … whose hope of salvation is in the promises of the earthly law, is “unskilled in the word of righteousness,” that is, in the crucifixion of our flesh, by which the righteousness of God is proclaimed.
Commentary on the Epistle to the Hebrews 5
"For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe." What is "the Word of righteousness"? He seems to me here to hint at conduct also. That which Christ also said, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees", this he says likewise, "unskilled in the word of righteousness," that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by "righteousness" he here means Christ, and the high doctrine concerning Him.
That they then were "become dull," he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both "marveled" and "stood in doubt", which tends much more to encourage, as it is the language of one who would never have expected that this should happen. For this is what the doubting implies.
Thou seest that there is another infancy, Thou seest that there is another full age. Let us become of "full age" in this sense: It is in the power even of those who are children, and the young to come to that "full age": for it is not of nature, but of virtue.
Homily on Hebrews 8
To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ. "For everyone who lives on milk." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk), is unskilled and lacks the word of righteousness.
The Pseudo-Oecumenian Catena on Hebrews
By "righteousness" here he means either a manner of life that is entirely upright, speaking as if to say that the "unskilled" person is not experienced in heavenly wisdom and cannot lead a higher life; Christ also demanded this, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20). Or, by righteousness he means Christ Himself, speaking thus: the one who partakes of their debased teaching concerning the flesh does not accept the exalted and worthy teaching of Christ, since he is an "infant" and is unable to receive it.
Commentary on Hebrews
268. – Then (v. 13) he explains the simile: first he explains what he said about milk; secondly, about solid food: (v. 14). In regard to the first he does two things: first, he gives the explanation; secondly, the reason behind the explanation (v. 13b).
269. – He says, therefore: So I say that you need milk as little children: for everyone who lives on milk is unskilled in the word of righteousness, i.e., everyone that must be nourished with milk is unskillful, i.e., cannot have part in understanding the words of justice perfectly: 'Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven' (Mt. 5:20); 'In abundant justice there is the greatest strength' (Pr. 15:5). But children are not partakers of such things: 'Whom shall he teach knowledge and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts' (Is. 28:9).
270. – But the Apostle had delivered many difficult things to them, namely, the mystery of the Trinity and the sacrament of the Incarnation, and many other lofty things. Therefore, either they were not children, or such things ought not have been delivered to children. I answer, according to Augustine, that in the teachings of faith we should not suppose that some things are taught to the perfect and other things to the imperfect, for there is no such a difference between them: for the same things should be delivered to both. But they should be merely proposed to little ones and not explained or enlarged upon, because their minds would falter instead of being elevated.
271. – According to a Gloss, an example of milk would be that the Word was made flesh. But that seems to be just as hard to understand as that the Word was with God. Hence Augustine says that the latter is found in Plato's works, but not the former. But he, said Augustine, could not have suspected something contained in the mystery of the Word made flesh. I answer that to know by simple faith that the Word was made flesh is quite easy, because it can be imagined and to a certain extent sensed; but that the Word was with God is something that transcends all sensing and can be grasped by reason alone, and that with great difficulty.
272. – Then he assigns the reason when he says, for he is a child, not in age but in sense: For someone is a little child in humility: 'You have revealed them to little ones' (Mt. 11:25); in age: 'As long as the heir is a child, he differs nothing from a servant' (Gal. 4:1); in sense: 'Do not become children in sense, but in malice be children and in sense be perfect' (1 Cor. 14:20). This is the way children is taken here.
Commentary on Hebrews
But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
соверше́нныхъ же є҆́сть тве́рдаѧ пи́ща, и҆мꙋ́щихъ чꙋ̑вствїѧ ѡ҆бꙋчє́на до́лгимъ ᲂу҆че́нїемъ въ разсꙋжде́нїе добра́ же и҆ ѕла̀.
If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.
Hermas, Commandment 12
Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth. "He who is not corrected by discipline errs, and stripes and reproofs give the discipline of wisdom," the reproofs manifestly that are with love. "For the right heart seeketh knowledge." "For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace."
The Stromata Book 1
Just as we say that it is possible to have faith without being literate, so we assert that it is not possible to understand the statements contained in the faith without study. To assimilate the right affirmations and reject the rest is not the product of simple faith but of faith engaged in learning. Ignorance involves a lack of education and learning. It is teaching that implants in us the scientific knowledge of things divine and human. It is possible to live uprightly in poverty. It is also possible in wealth. We admit that it is easier and quicker to track down virtue if we have a preliminary education. It can be hunted down without these aids, although even then those with learning, “with their faculties trained by practice,” have an advantage.
The Stromata Book 1
It is, then, our purpose to prove that the Gnostic alone is holy and pious, and worships the true God in a manner worthy of Him; and that worship meet for God is followed by loving and being loved by God. He accordingly judges all excellence to be honourable according to its worth; and judges that among the objects perceived by our senses, we are to esteem rulers, and parents, and every one advanced in years; and among subjects of instruction, the most ancient philosophy and primeval prophecy; and among intellectual ideas, what is oldest in origin, the timeless and unoriginated First Principle, and Beginning of existence-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; “whose senses,” says the apostle, “were exercised.”
The Stromata Book 7
In the words of Song of Songs may be found that food of which the apostle says, “But solid food is for the mature” and requires such people as listeners who “have their faculties trained by practice to distinguish good from evil.” Thus, if those we have called “little ones” come to these places in Scripture, it can happen that they receive no profit at all from this book or even that they are badly injured either by reading what has been written or by examining what has been said to interpret it. But for one who is mature according to the flesh, no little risk and danger arises from this book of Scripture [Song of Songs]. For if he does not know how to listen to the names of love purely and with chaste ears, he may twist everything he has heard from the inner man to the outer, fleshly man and be turned away from the Spirit to the flesh. Then he will nourish in himself fleshly desires, and it will seem because of the divine Scriptures that he is impelled and moved to the lusts of the flesh. For this reason I give warning and advice to everyone who is not yet free of the vexations of flesh and blood and who has not withdrawn from the desire for corporeal nature that he completely abstain from reading this book and what is said about it. Indeed, they say that the Hebrews observe the rule that, unless someone has attained a perfect and mature age, he is not even permitted to hold this book in his hands. Moreover, we also accept the observance of the following rule from them—it is their custom that all the Scriptures should be given to children by the teachers and the wise, and that at the same time those passages which they call deuterōseis should be held back to the last. There are four of them: the beginning of Genesis, in which the creation of the world is described; the first chapters of Ezekiel the prophet, in which mention is made of the cherubim; the end of Ezekiel, which includes the building of the temple; and this book, Song of Songs.
Commentary on the Song of Songs, Prologue
This is the doctrine of the holy prophets which we Christians follow; this is our wisdom, which they who worship frail objects, or maintain an empty philosophy, deride as folly and vanity, because we are not accustomed to defend and assert it in public, since God orders us in quietness and silence to hide His secret, and to keep it within our own conscience; and not to strive with obstinate contention against those who are ignorant of the truth, and who rigorously assail God and His religion not for the sake of learning, but of censuring and jeering. For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.
The Divine Institutes Book 7, Chapter XXVI
“Solid food is for the mature,” that is, the passion written in the new gospel, and about them it was written, “make ready for the Lord a people prepared.” In their own taste, thanks to the right measure of their faith, “they have been trained to distinguish good from evil,” that is, by themselves and not by the law.
Commentary on the Epistle to the Hebrews
"But strong meat belongeth to them that are of full age, even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life and conduct, when he says "to discern good and evil," for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not so the full grown man. Such babes are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these Hebrews also, as being lightly "carried about," and now giving themselves to these, now to those. Which he also hinted near the end of the Epistle, saying, "Be not carried aside by divers and strange doctrines." This is the meaning of "to discern good and evil." "For the mouth tasteth meat, but the soul trieth words."
Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichaeans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we "have the senses" of the soul "exercised to discern both good and evil," we are able to discern such teachers.
But how do our "senses" become "exercised"? By continual hearing; by experience of the Scriptures. For when we set forth the error of those Heretics, and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.
"That have," he says, their "senses exercised." Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. "Exercised," saith he, "for discerning," that is, to be skilled.
Homily on Hebrews 8
If anyone wanted to take everything that was said according to the letter … and could avoid blasphemies and explain everything in harmony with the Catholic faith, we should not only bear him no hostility but also regard him as a leading and highly praiseworthy interpreter. But if there is no way in which we can understand what has been written in a manner that is pious and worthy of God without believing that these things have been set before us in figures and in enigmas, we have the apostolic authority by which so many enigmas from the books of the Old Testament are solved. So let us hold on to the manner of exposition that we have taken up, with the help of him who urges us to ask, to seek and to knock, in order to explain all those figures of things according to the Catholic faith, both those that pertain to history and those that pertain to prophecy. We do this without prejudice to a better and more careful treatment, whether God should deign to make it known through us or through others.
On Genesis, Against the Manicheans 2.2.3
And he speaks of the word of righteousness, which concerns the divinity of the Lord. "solid food." The lofty word, and the high doctrines concerning Christ. "by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul. To distinguish, he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil.
The Pseudo-Oecumenian Catena on Hebrews
We ought to evaluate well all the thoughts that come upon us and compare and contrast them to the testimonies from the divinely inspired Scriptures and from the teaching of the spiritual and holy fathers. If we find that our thoughts are in tune with these testimonies and have an equivalent meaning, then we ought to hold fast to them with all our might and confidently carry them out in action. But if they are not in harmony with “the word of truth,” then we ought to put them away from ourselves with great anger, just as it is written, “Be angry and do not sin.” For we must flee the attack which springs up from passionate thoughts, as something defiled and bearing the sting of death. Accordingly, we have need of great sober-mindedness, great zeal, much searching of the divine Scriptures. For the Savior used to say, “Search the Scriptures,” indicating to us their usefulness. Search and hold fast with great precision and faith the things that are said, so that, understanding the will of God accurately from the divine Scriptures, you may be able without stumbling to distinguish the noble from the inferior, and not obey every spirit, nor be carried about by harmful thoughts. Be fully convinced, my brothers, that there is nothing so prone to save us as closely following the divine commands of our Savior. All the same, we need many tears, much fear, much perseverance and continual prayer, that the force of even one of the Master’s sayings might be revealed to us, so that we may know the great mystery hidden in little words and lay down our lives unto death even for a single stroke of a letter of the commandments of God. For the word of God is “like a two-edged sword,” cutting off and separating the soul from every bodily craving and sensation. And not only that, it also becomes like a burning fire, arousing our soul’s eagerness and causing us to despise all of life’s painful experiences, and to consider all joy trial when it comes upon us, and to desire and greet death, which is fearful to other people, as life and that which produces life.
Discourse 3.8
That is, the lofty dogmas concerning the Divinity of Christ. Do you see that there is another infancy—that of mind—which even the elderly possess; and there is a perfection which nothing prevents even the young from having.
By "habit" he means the perfection and firmness of the disposition of the moral life. He who is firm in disposition and in life also has the senses of the soul trained through exercise in the Divine Scriptures for discernment—on the one hand, of lofty and lowly teachings, and on the other, of sound and perverted ones. He is not speaking here about life, for everyone distinguishes that and knows that evil is bad and virtue is good. Do you see that training, exercise, and experience in the Scriptures are necessary if we intend to distinguish what is heretical and what is not, rather than simply lending an ear to everything? For the palate tastes food, but the soul examines teachings (cf. Job 12:11).
Commentary on Hebrews
273. – Then when he says, but solid food is for the mature, he explains what he had said about solid food. For this is evident in bodily food: when a man reaches maturity, he uses stronger and nobler and more solid food. But a spiritual man, when he has reached spiritual perfection, should have a more solid doctrine proposed to him. But perfection is of two kinds: one is perfection of intellect, when a person has the wisdom to discern and judge correctly about matters proposed to him; the other is perfection of love, which charity produces, and it is present when a person adheres entirely to God. Hence, after laying down the precepts of charity, the Lord continues: 'Be you, therefore, perfect, as your heavenly father is perfect' (Mt. 5:48). But perfection of charity, as Augustine says, is present when there is no covetousness. For the closer a person comes to God, the more he scorns temporal things: 'For what have I in heaven? and besides you what do I desire upon earth. For you my flesh and my heart have fainted away: you are the God of my heart, and the God that is my portion for ever' (Ps. 73:25-26). For the doctrine of Sacred Scripture contains matters not only for speculation, as in geometry, but also matters to be accepted by the will; hence it is stated in Matthew (5:19): 'He that shall do and teach, he shall be called great in the kingdom of heaven.' Therefore, in the other sciences it is enough that they perfect man's intellect, but in this one it is required that he be perfected in intellect and will. Therefore, lofty mysteries should be proposed to the perfect: 'Howbeit we speak wisdom among the perfect' (1 Cor. 2:6). For a person judges things according to his condition; thus, an angry person judges things one way when he is angry, and another way when he is calm. Similarly, an incontinent person judges that something is good when he is passionate, and otherwise when the passion has subsided. Consequently, the Philosopher says that a person is, so his end appears to be. And because the things taught in Sacred Scripture pertain to the will and not only to the intellect, a person must be perfect in both. Consequently, the Apostle, desiring to show who are the mature, to whom solid food should be given, says that they are the ones who have their faculties trained.
274. – And he is speaking properly, because, as the Philosopher says, the intellect, inasmuch as it judges about things to be desired and to be done, is considered a sense, because it is related to something particular. Hence the word, sense, is not taken here as referring to an external sense. Therefore, one who senses the things of God is perfect: 'Let us, therefore, as many as are perfect, be thus minded' (Phil. 3:15); 'But we have the sense of Christ' (1 Cor. 2:16). But those who sense only carnal things cannot be pleasing to God, as is clear in Rom. (chap. 8). The second thing to be considered is the disposition of the one in whom it is, because he should be exercised: 'Exercise yourself unto godliness' (1 Tim. 4:7). For one who is not exercised cannot form a correct judgment, which is required for perfection: 'A man that has much experience shall think of many things' (Sir. 34:9); on the other hand, one who is inexperienced knows few things. Thirdly, the cause of this exercise is custom, not idleness but abundance of activity; hence, he says, by custom, namely, of acting properly: 'A young man according to his way, even when he is old, he will not depart from it' (Pr. 22:6). Therefore, if you wish to be perfect, do not give yourself to idleness, but accustom yourself to what is good from your youth. Fourthly, the end of this exercise, namely, to distinguish good from evil. For a person is perfect, when he discerns between good and evil, between good and better, and between evil and worse. For many things seem good but are really evil: 'There is a way which seems just to a man: but the ends thereof lead to death' (Pr. 14:12). It is in these matters, therefore, that correct judgment is needed.
Commentary on Hebrews
There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician's mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a 'virtue'.
Mere Christianity, Book 3, Chapter 2: The Cardinal Virtues
FOR every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
Всѧ́къ бо первосвѧще́нникъ, ѿ человѣ̑къ прїе́млемь, за человѣ́ки поставлѧ́етсѧ на слꙋ̑жбы ꙗ҆̀же къ бг҃ꙋ, да прино́ситъ да́ры же и҆ жє́ртвы ѡ҆ грѣсѣ́хъ,