For Every High Priest Taken From Among Men, Is Ordained For Men In Things Pertaining To God, That He May Offer Both Gift
HOMILY VIII
HEB. 5:1–3.
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: 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; AND BY REASON HEREOF HE OUGHT, AS FOR THE PEOPLE SO ALSO FOR HIMSELF TO OFFER FOR SINS.
THE blessed Paul wishes to shew in the next place that this covenant is far better than the old. This then he does by first laying down as a foundation considerations far remote. For inasmuch as there was nothing bodily or that made a shew, no temple for instance, nor Holy of Holies, nor Priest with so great furniture, no legal observances, but all things more lofty and more perfect, and there was nothing of what is bodily things, but the whole was in things spiritual, and things spiritual did not attract the weak, as do things bodily; [for this cause] he opens this whole discussion.
And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first shews the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shews if He has any things proper to a Priest, and if there are any signs of priest-hood. It was however an objection in his way that He [Christ] was not even of noble birth, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.
And just as in the Epistle to the Romans, having taken up an argument of which they were not easily persuaded, that Faith effects that which the labour of the Law had not strength for, nor the sweat and toil of [a man’s] course of life, he betook himself to the Patriarch and referred the whole [question] to that time: so now in this place also he opens out the other path of the Priesthood, shewing its superiority from the things which happened before. And just as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened in the case of their fathers, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.
[2.] Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shews that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; if not, it is no longer comparative.
For every High Priest taken from among men, this is common to Christ, is ordained for men in things pertaining to God, and this also, that he may offer both gifts and sacrifices for the people, and this too, [yet] not entirely: what follows however is no longer so: who can have compassion on the ignorant, and on them that are out of the way, from this point forward is the superiority, inasmuch as himself also is encompassed with infirmity; and on account of this [infirmity] he ought as for the people, so also for himself, to offer for sins.
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 (ver. 4) And no man taketh this honour to himself, but on being called of God as was Aaron.
Here again he deals gently with them in another point, [saying] that He was sent from God: which Christ was wont to say throughout in discoursing with the Jews. He that sent Me is greater than I, and, I came not of Myself.
He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, in that they were intruders and corrupted the law of the priesthood; (ver. 5) So Christ also glorified not Himself to be made an High Priest.
On what occasion then was He appointed (saith one)? for Aaron’s appointment was many times shewn as in the [matter of 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 [is His appointment shewn]? He shews it from the prophecy. He has nothing [to allege] that is cognizable 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 [appointment] to do with [His being] the Son? Yea (saith he) it is a preparation for His being appointed by God.
(ver. 6) As He saith also in another place, Thou art a Priest for ever 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].
[3.] ver. 7, 8. 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; though He were a SON, yet learned He obedience by the things which He suffered. Seest thou that [he doth] nothing else than set forth His anxious care [for us] and the exceeding greatness of His love? For what means the [expression] with strong crying? The Gospel no where saith this, nor that He wept when He prayed, nor yet that He uttered any cry. Seest thou that it was a condescension? For it was not in the Apostle [merely] to say that He prayed, but also with strong crying.
And having been heard (saith he) in that He feared; although He were a SON, He learned obedience from the things which He suffered. (ver. 9, 10) And being made perfect He became the Author of eternal salvation to all them that obey Him: called of God a High Priest after the order of Melchisedech.
Be it that [He entreated] with crying, why also strong [crying] and tears?
Having offered (he saith) 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 sequence is it to say, He was heard in that He feared, though He were SON, yet learned He obedience from 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 from the things which He suffered. What obedience? He that before this had been obedient, as a Son to His Father, even unto death, how did He afterwards learn [obedience]? 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 no where prayed the Father concerning His resurrection, but on the contrary Himself 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; for what purpose 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 was it that He prayed concerning this? But further, for whom did He pray? For those who had believed on Him.
And what he means is to this effect, ‘He is readily listened to.’ For inasmuch as 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 on account of the flesh that He speaks lowly things concerning Himself: So in this place also, Although He were Son, He was heard in that He feared, saith [the Apostle]. He wishes to shew, that the success was of Himself, rather than of God’s favour. So great (saith he) was His reverence, that even on account thereof God had respect unto Him.
He learned, he saith, to obey GOD. Here again he shews how great is the gain of sufferings. And having been made perfect, he saith, 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 says in his discourse about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. From the things, saith he, which He suffered He continually learned to obey GOD. And being made perfect through His sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved [thereby], but this became to others also an abundant supply of salvation. For being made perfect He became Author of salvation to them that obey Him.
[4.] Being called, saith he, of GOD High Priest after the order of Melchisedech: (ver. 11) Of whom we have many things to say and hard to be uttered [or explained]. When he was about to proceed to speak of the difference of the Priesthood, he first reproves them, pointing out both that this his so great condescension was milk, and that it was because they were children that he dwelt longer on the lowly subject, that [namely] which has relation 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. For the one [he did] that he might raise up their thoughts, and persuade them to be perfect, and not to allow themselves to be deprived of the great doctrines; the other that he might not overwhelm their minds.
Of whom, he saith, we have many things to say and hard to be explained, seeing ye are dull of hearing. Because they do not hear, on this account it is that the doctrine is hard to be explained. For when a person has to discourse with men who do not go along with him nor apprehend 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, with the exception of 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 raise up the hearer, and to lead him to emulation; when a man has the example [drawn] from his own conduct and is bidden to emulate himself, the possibility [of his doing it] is already therein implied.
He therefore shews 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; (ver. 12) for when for the time ye ought to be teachers, saith he. Here he shews that they had been believers a long while ago, and he shews also that they ought to instruct others.
[5.] 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 who hath passed through the heavens; and omitting to say in what manner 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 Melchisedec, 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 though he were 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. ver. 12. For when for the time ye ought to be teachers, ye have need again that some one teach you the very first elements 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 instructed first concerning the human nature [of Christ].
Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, The times then of ïgnorance God winked at: but now commandeth all men every where 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. For this cause, if he says any thing lofty, he expresses it briefly, while the lowly statements are scattered about in many places through the whole Epistle. And in this very way too His loftiness is indicated; since the extreme lowliness [of what is said] forbids the suspicion that these things relate to His Divine Nature. So in this place also the safe ground was kept.
But what produces this dulness? This he intimates 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 on each occasion he addresses himself in a way corresponding to the distempers before him. For there [in the case of the Corinthians] the weakness arose chiefly from ignorance, or rather from sinful acts; but here [in the case of the Hebrews] not from sins only, but also from their continual afflictions. Wherefore he also uses expressions calculated to shew 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], inasmuch as they were carnal: but these were able. For in saying, Seeing ye are become dull of hearing, he shews plainly that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.
[6.] And are become such as have need of milk, not of strong meat. On every occasion he calls the lowly doctrine milk, both in this place and in the other. When, saith he, for [i. e. because of] the time ye ought to be teachers: that very thing because of which especially ye are become faint and supine, [I mean] because of the time, because of that especially ye ought to be strong. Now he calls it milk, on account of its being suited to the more simple. But it is injurious to those who are more perfect, and the dwelling on these [lowly] things is hurtful to them. So that it were not right that practices pertaining to the Law should be introduced now or the comparison made from these [points], that He was a High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to us; but them at that time they nourished, being in no respect unhealthful to them.
So then it seems 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, intimating 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 state, this need.
ver. 13. For every one that partaketh of milk is unskilled in the word of righteousness for he is a babe. What is the Word [doctrine] 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 life perfect and exact. 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 [they were so], he did not add, leaving it to themselves to know it and not being willing to make his discourse hard to bear. In the case of the Galatians on the contrary he both marvelled 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 young persons, to arrive at that full age: For it is not of nature but of virtue.
[7.] ver. 14. But strong meat belongeth to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil. Those persons 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 the bad and the good food. Oftentimes at least it puts even dirt into its mouth, and takes what is hurtful; and it does all things without discernment; but not [so] that which is of full age. Such [babes] are they who listen to all things without distinction, and give up their ears indiscriminately: which seems to me to imply blame on these [Hebrews] also, as being lightly carried about, and now giving themselves to these, now to those. Which he also hinted at 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 food, but the soul trieth words.
[8.] Let us therefore ourselves also learn this lesson. Do not thou 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 Manichæans, 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 to-day and to-morrow; and ascertainest by testing 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, saith he, their senses exercised. Thou seest that it is needful to exercise our hearing by divine studies, so as not to be addressed in a strange language? Exercised, saith he, for discerning, that is, to be skilled.
One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation, some in the way of excess, others in that of defect. As for instance, the first Heresy of all was that of Marcion, this introduced besides [the true] a different God, which has no existence. See the excess. After this was the [heresy] of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, which also taught the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.
But on this account have we had the Faith handed down to us, that we might not be compelled to engage with innumerable heresies, and to be troubled [therewith], but whatever any man might have endeavoured either to add to or take from it, that we might hold to be spurious. For just as those who give the standards [measures] do not oblige [people] to busy themselves about measures innumerable, but bid them keep to that which has been given them; so also in the case of doctrines.
[9.] But no man is willing to give attention to the Scriptures. For if we did give attention, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.
And look at it from the first, that ye may learn the unspeakable love of GOD towards man. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the [sacred] books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He acknowledges them; the Apostles disperse them among men. Christ wrought signs and wonders.
What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, they were written for our admonition, upon whom the ends of the world are come. And again Christ said, Ye do err not knowing the Scriptures: And again Paul said, That through patience and comfort of the Scriptures we may have hope. And again, All Scripture is given by inspiration of God, and is profitable. And let the word of Christ dwell in you richly. And the prophet, he shall meditate in His Law day and night, and again in another place, Let all thy communication be in the law of the Most High. And again, How sweet are Thy words unto my throat. (He said not to my hearing, but to my throat) more than honey and the honeycomb to my mouth. And Moses saith, Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down. Be in them, saith he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.
[10.] Yet, if any one wished to learn military affairs, of necessity he must learn the laws affecting military affairs. And if any one was disposed to acquire the knowledge of steering or of carpentering, or any thing else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, and that, notwithstanding this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, Come, ye children, hearken unto me, I will teach you the fear of the Lord. It follows therefore certainly that the fear of God needs teaching. Then he saith, What is man is he that would have life? he means the life yonder; and again, Keep thy tongue from evil and thy lips that they speak no guile; turn aside from evil and do good, seek peace and pursue it.
Do you know who it is that said these things, a prophet or a writer of history, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. Wash ye, become clean, put away your wickednesses from your souls before Mine eyes, learn to do well, seek out judgment. Keep thy tongue from evil, and do good: learn to do well. Thou seest that virtue needs to be taught? For this one saith, I will teach you the fear of the Lord, and the other Learn to do well.
Now then do you know where these words are in [the Scripture]? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the occasion of what is written, and who it was that spake these things. But all in vain; all to no purpose. For your interest is wholly on things of this life, and of things spiritual no account is made.
For this cause not even do those [worldly] matters turn out according to your wishes, but there also many difficulties [befal you]. For Christ saith, Seek the Kingdom of God, and all these things shall be added unto you. These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. For this cause we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father and also to the Holy Ghost be glory, power, honour, now and for ever and world without end. Amen.