Chapter 5

Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Five

¹ For every high priest, taken from among men, is appointed on behalf of men in the things pertaining to God. He wishes, then, to show that the New Covenant is far better than the Old; and he begins first to compare the priesthoods—both that of the priests of old, and that of Christ—and shows the great superiority of Christ’s. But meanwhile, since it was objected against him that many of the things which ought to belong to priests do not belong to Christ—for he was neither of a priestly tribe, nor a priest upon earth, nor appointed by men, nor, to speak simply, did the form of his priesthood have any bodily display, such as bells and plates, but all things spiritual—he first enumerates the things which are common to Christ with the rest of the high priests, then sets down also the things that are distinctive. For superiority by comparison truly comes about then, when in some things one has community, but in others excels. Now to be taken from among men is common to Christ with the rest. For he too, being man, became High Priest. And to be appointed on behalf of men in the things pertaining to God—that is, to mediate—this too is common.

² That he may offer both gifts and sacrifices for sins. He explains what it is to be appointed on behalf of men toward God: it is, he says, to propitiate God for sins. And this too is common to Christ with the others; yet not wholly: for he offered himself, but those others offered certain other things. And how gift and sacrifice, according to the precise account, differ, but in the Scripture are taken without distinction, you will learn below.

³ Being able to deal measuredly with the ignorant and erring. That is, to be moderate with, to suffer along with, to condescend to, and to be forbearing toward those who sin out of ignorance. And observe that every sin is begotten by ignorance and error. For even if one seem to know the evil, yet at the moment of the act, being darkened, he is sick with ignorance and error, bewitched by the smoothness of the pleasure.

⁴ Since he also is compassed with weakness. The simpler interpretation—and, I think, the truer—is this: that the High Priest deals measuredly with the ignorant for this reason, because he too is compassed with weakness, and knowing in himself the measure of human weakness, he metes out forgiveness accordingly. Some, however, understood it thus: that in this alone the high priest differs from the people, in being forbearing; since in other respects he too is perhaps compassed with weakness like the many.

⁵ And on account of this he is bound, as concerning the people, so also concerning himself, to offer for sins. Behold, all things are no longer common to Christ with the rest, but in these he excels. For neither did the Lord have weakness—that of sins—nor did he offer for himself, but for the rest of men.

⁶ And no one takes the honor to himself, but he who is called by God. He sets down yet another mark of a high priest, seen also in Christ: not to leap upon the priesthood of oneself, but, being called by God, so to receive it. And here he hints at the high priests of the Jews at that time, who leaped upon the honor, acquiring it for a price and corrupting the law.

⁷ Even as also Aaron. For Aaron too, at the beginning being called by God through Moses, so served as priest, not leaping upon it of himself. And again, when the rod budded, it was shown that he was put forward by God; and when the fire devoured those who leaped upon the priesthood.

⁸ So also Christ glorified not himself to become High Priest, but he who spoke to him: You are my Son, today I have begotten you. As also in another place he says: You are a priest forever after the order of Melchizedek. That which Christ everywhere said—that “I was sent from the Father, and I have not come of myself”—this Paul too now shows, that he was sent from God, and did not glorify himself, but he who spoke to him—that is, that One—glorified him; for take this in common to both clauses. Since, then, the priest after Aaron had many perceptible proofs of being put forward by God, as has been said before, but Christ none perceptible—nay rather, even those who opposed him and killed him were for the time in good repute, and carried and bore away all things—he shows the greater thing, that he is witnessed by prophecy to be put forward by God. But the prophecy from the second Psalm seems to be unfitted to the matter in hand. For it was proposed, surely, to demonstrate Christ a high priest put forward by God, but this testimony declares his being begotten of the Father. Most of all, then, the being begotten of God is a preparation for the being ordained by God. Then reckon also this in addition: that since in the hundred and ninth Psalm he had said, From the womb before the morning star have I begotten you, then after a little he subjoined, You are a priest forever after the order of Melchizedek; Paul here united the things spoken in both Psalms concerning the begetting, as though saying this: Do not suppose that the words “You are a priest forever” are spoken concerning some other, but rather concerning him who was begotten before the morning star; and this is none other than he who in the second Psalm is said to be begotten “this day.” For there, “before the morning star” signifies the timelessness; and “this day” signifies the from-the-beginning—that is, from the Father. And that the second Psalm refers all things to Christ is manifest. Concerning Christ, therefore, is also the “You are a priest forever.” But let the Jews say what other priest after the order of Melchizedek there ever was, save Christ. Were not all under the law? Did not all keep the Sabbath and offer the sacrifices? Most manifestly, then, these things are spoken of Christ; for he alone consecrated the sacrifice with bread and wine, as did Melchizedek also. But how did he say “forever”? Because even now, with the body which he sacrificed on our behalf, he intercedes for us with God and the Father—that is, the very sufferings on our behalf put forth a great supplication, speaking ineffably to the Father, that “On behalf of human nature your Son underwent these things; have mercy, then, on these for whom I endured to suffer.” Or, because the offering made every day, and to be made forever, through the ministers of God, has the Lord himself as High Priest and Priest, and as victim, sanctifying himself on our behalf, and broken, and given. For as often as these things come to pass, the death of the Lord is proclaimed.

⁹ Who in the days of his flesh. “The days of his flesh” signifies the days in his fleshly life; not that he has now put off the flesh—away with the thought!—for he has it, though incorruptible and superior even to the fleshly and blameless passions themselves: hunger, thirst, weariness, and the like. And this usage the Apostle took from David, who says in the hundred and fourteenth Psalm, In my days will I call upon him. For the Apostle takes the whole Psalm as referring to Christ.

¹⁰ Having offered up prayers and supplications, with strong crying and tears, unto him who was able to save him from death. These things are said concerning the flesh, for surely not as God did he make entreaty. But grant even that he did make entreaty—surely not with crying and tears; for these are not of God, but must beyond contradiction be ascribed to the human nature of the Son, Christ: at once both that the truth of the assumed nature might be shown, and at the same time that both his care for us and the exceeding greatness of his love might appear. For on our behalf he prayed these things, making ours his own, that in himself he might consume the nature’s cowardice toward death. For consider that nowhere in the Gospels is it written that he prayed concerning his being raised, but on the contrary he declares with authority, saying: Destroy this temple, and I will raise it up; and, I have power to lay down my life.

¹¹ And having been heard for his godly reverence, though he was a Son. This too on account of the flesh, and on account of the weakness of the hearers; for they did not yet have a great opinion concerning him. What he says, then, is of this kind: that So great was his reverence, that his being heard was rather an achievement of it than of the grace of God; and on account of this God respected him and was moved to compliance, even though he was a Son, and had toward him natural boldness; so great and worthy of reverence was it. Wherefore, be not distressed, having a Master who is heard by the Father. If, then, you ask him for anything, he will do it for you; which Christ himself also says in the Gospel to the disciples: If ye loved me, ye would have rejoiced, because I go to my Father, for my Father is greater than I; and, Whatsoever ye shall ask in my name, he will give you.

¹² He learned, from the things which he suffered, obedience. He learned, he says, to obey God and the Father, being taught this from his sufferings. But the saying seems plainly absurd. For how did he learn obedience from the things he suffered, who even before suffering was so obedient to the Father that he undertook the very sufferings on account of his obedience? For he became, he says, obedient unto death. Learn, then, that since they seemed to be restive, as faint-hearted, he says these things concerning the Son of God, that out of abundance he might persuade them to be subject and to obey the law of God, and not to be impatient toward afflictions, but to await the help from above. For indeed, he says, the Son also, having endured the suffering, on account of his obedience was heard by the Father, and his soul was rescued from death. And from this he learned by experience to obey God, since long-suffering avails much. If, then, that One gained from his sufferings, much more shall you. Have you seen how, for the benefit of the hearers, he so condescended as even to appear to say things that are absurd? Hear also what follows.

¹³ And being made perfect. Observe, then: perfection comes about through sufferings. How, then, do you take it hard at the afflictions that make perfect?

¹⁴ He became to all who obey him the cause of eternal salvation. That is, not only was he himself saved, but he also procured salvation for others—not a temporary one, such as from wars, but eternal. To whom, these? To those who obey. How, then, do you disobey and run the risk of falling from salvation? Do you see how the whole of the discourse has been so fashioned on account of the faint-heartedness of the hearers? Yet observe here too the lofty thing. For he became the cause of salvation, which belongs to Godhead. For no other, save God, is the cause of such salvation.

¹⁵ Being addressed by God as High Priest after the order of Melchizedek. Because, he says, he suffered, on this account he was addressed as high priest, as having offered himself; yet even if he offered blood, it was nevertheless not after the order of the Jewish high priests, but after the order of Melchizedek. For just as that one was not anointed by men, so neither was Christ, but by God, with his consubstantial Spirit. For just as that one offered no legal sacrifices, so neither did this one; that one was a king, so also this one; and a thousand other things.

¹⁶ Concerning whom we have much discourse, and hard of interpretation to utter, since ye have become dull in your hearing. Being about to draw down his discourse to the difference of the priesthood, he first rebukes them, showing that it was their childishness that made him utter so many lowly things and tarry on the discourse according to the flesh. For if they had not been weak, he would long ago have made mention of the loftier things.

¹⁷ For when by reason of the time ye ought to be teachers. He mingles the accusation with praise, by saying that, You ought to have been teachers to others also. For he shows them to have believed long since, and to have heard mysteries; and both these things are worthy of praise, if only they themselves had not grown slack. Time, he says, rather makes men strong; but you used it to no purpose, having become enfeebled.

¹⁸ Ye have need again that one teach you what are the first elements of the beginning of the Oracles of God. By “elements” he means the things concerning the humanity of Christ. For just as with outward letters one must first learn the elements, so here too one had first to be taught concerning the humanity, and to be habituated to the lowly things, then to be bound to the things of the Godhead, which require a more perfect understanding. Behold, you have learned, indirectly, from Paul himself, for what reason he tarries on the lowly words, but rarely says anything lofty, and that he does this for the sake of the weakness of the hearers. Behold, then, this Epistle too is full of the lowly things. But if it has anything lofty also, this is brief.

¹⁹ And ye have become such as have need of milk, and not of solid food. He did not say, Ye have need, but, Ye have become—that is, you yourselves established yourselves in this state, having become such of your own choice. And by “milk” he here too, as also in the Epistle to the Corinthians, calls the lowly word; and by “solid food,” the more perfect and loftier things. It was not necessary, then, he says, now to bring in the legal matters, and from these to make the comparison of the incomparable Christ—that he is High Priest, and that he sacrificed, and that he made entreaty with crying and tears; but nevertheless, since you are nourished by these things, I set these forth also. And note that the things which he sets before us now nourished those others then, and that the true food is the Oracles of God. For I will give to them, he says, to hear the word of the Lord.

²⁰ For everyone who partakes of milk is unskilled in the word of righteousness; for he is a babe. By “righteousness” here he means either the exact life, as though saying this: that The imperfect man is unskilled in the higher philosophy, and is unable to receive the highest life, which Christ also required, saying: Unless your righteousness abound more than that of the Scribes and Pharisees. Or by “righteousness” he means Christ himself, saying this: that He who partakes of the lowly words and those concerning the incarnation does not receive the lofty words worthy of Christ, being as it were a babe and incapable of receiving these.

²¹ But solid food is for the perfect. That is, the lofty doctrines, those concerning the Godhead of Christ. Do you see another childishness, with which even old men are sick—that of the understanding—and a perfection which nothing hinders even the young from having?

²² Who by reason of habit have their senses exercised for the discernment of both good and evil. By “habit” he means the perfection and fixity of character. He, then, who is fixed in character, this man also has the senses of his soul exercised by the divine Scriptures, for the discernment of doctrines lofty and lowly, sound and corrupted. For he does not speak here concerning conduct; for this everyone discerns, and knows that vice is base and virtue good. But observe that there is need of exercise, and of discipline, and of experience of the Scriptures, if we are to discern which of teachings are heretical and which not, and not simply to lend our ears to all. For the throat tastes meats, but the soul tests words.