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Homily 8
29 complete historical source paragraphs and 10 editorial footnotes. Author and edition credits are shown for each record; original wording is retained.
English translation and editorial credits: Thomas Keble, John Keble, Dr. Barrow, Frederic Gardiner.
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[St. Chrys. has not drawn attention to the nice distinction between μετριοπαθεῖν equal “to bear reasonably with,” applied to the earthly High Priest, and συμπαθεῖν equal “to sympathize with,” applied to Christ.—F.G.]
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-5 · Original source
“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 by reason hereof he ought as for the people, so also for himself, to offer for sins.”
τινα. The common editions have τίνα, “that one teach you which be,” &c., as is read in the received version of the Epistle, where Lachman adopts the reading τίνα
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-8 · Original source
[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 that is passed into the heavens” ( c. iv. 14 ); 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.” ( c. v. 1.) And again, “So Christ also glorified not Himself to be made an High Priest.” ( c. v. 5 ) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” ( c. v. 6 ), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” ( c. v. 7.) 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. ( Ver. 12 ), “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.
That is, he took care to provide against being understood to refer to His Divine Nature, when he said lowly things concerning Christ.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-10 · Original source
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.” ( Acts xvii. 30, 31 .) 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.
The allowing the observances of the law, as well as the dwelling thus on the human characteristics of our Lord, were suited for the beginners, but would be injurious to us.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-11 · Original source
[6.] “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 [i.e. “because of”] 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.
[1.] The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 4 · Original source
And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 5 · Original source
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 labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole [question] to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to 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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 6 · Original source
[2.] Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 7 · Original source
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 honor to himself, but he that is called of God as was Aaron.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 9 · Original source
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; ( ver. 5 ) “So Christ also glorified not Himself to be made an High Priest.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 11 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 12 · Original source
Ver. 6. “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 13 · Original source
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].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 14 · Original source
[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 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.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 15 · Original source
“And was heard,” (he says), “in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” ( Ver. 9, 10 ), “And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 16 · Original source
“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?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 18 · Original source
“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.” (Cf. supra, pp. 384, 391.) 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.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 21 · Original source
[4.] “Being called,” he says, “of God an 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 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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 22 · Original source
“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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 23 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 24 · Original source
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.” ( Amos viii. 11.)
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 31 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 33 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 36 · Original source
[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 had not “their senses exercised,” nor did they “know good and evil.” He is not speaking now concerning life [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.” ( c. xiii. 9.) This is the meaning of “to discern good and evil.” “For the mouth tasteth meat, but the soul trieth words.” ( Job xxxiv. 3.)
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 37 · Original source
[8.] 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 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].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 38 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 39 · Original source
“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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 40 · Original source
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 by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, setting forth 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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 41 · Original source
And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 42 · Original source
[9.] But no man is willing to give heed to the Scriptures. For if we did give heed, 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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 43 · Original source
And look at it from the first, that ye may learn the unspeakable love of God. 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 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 receives them; the Apostles disperse them among men. Christ wrought signs and wonders.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 44 · Original source
[10.] Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although 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.” ( Ps. xxxiv. 11.) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” ( Ps. xxxiv. 12.) He means the life yonder; and again, “Keep thy tongue from evil and thy lips from speaking guile; de part from evil and do good, seek peace and pursue it.” ( Ps. xxxiv. 13, 14.)
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 46 · Original source
Heretics who denied the reality of our Lord’s human nature.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-7 · Original source
“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?
προσίσταται. Said of that which cannot be digested or causes nausea.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-12 · Original source
[6.] “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 [i.e. “because of”] 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.
Cf. St. Irenæus, iv. 33. 2, p. 405, O.T.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-16 · Original source
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 by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, setting forth 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.
ἕ ν. The common texts add πρόσωπον, “one person.”
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-17 · Original source
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 by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, setting forth 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.
“the elements of the beginning.”
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-9 · Original source
[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 that is passed into the heavens” ( c. iv. 14 ); 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.” ( c. v. 1.) And again, “So Christ also glorified not Himself to be made an High Priest.” ( c. v. 5 ) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” ( c. v. 6 ), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” ( c. v. 7.) 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. ( Ver. 12 ), “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.
ἄ κρον καὶ ἠκριβωμένον
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 8, editorial note cite_note-13 · Original source
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” ( Matt. v. 20 ), 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.
Be it with “crying,” why also “strong [crying] and tears”?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 8, source paragraph 17 · Original source