Hebrews 4:14–5:6

The greatest possible likeness to the Logos, the hope of being established fully as adopted sons of the Father—this is our goal, a sonship that constantly glorifies the Father through "the great high priest" who deigned to call us "brothers" and "fellow heirs."

Having therefore a great high priest who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession —the expression who hath passed through the heavens, that is heaven, according to the idiom of the language, means that He is within the two heavens, as in a Tabernacle not made with hands.

These things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the Son of God." Because he added it, for this reason he went on, "For we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore he said above, "In that He hath suffered Himself being tempted, He is able to succor them which are tempted." See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also are going now, or rather even a more rugged one. For He had experience of all human sufferings.

He had said above "There is no creature that is not manifest in His sight," intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying (ver. 14), "Having then a great High Priest, that is passed into the heavens": and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He Christ did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these charges, saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, Acts xxi. 28); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.

But he attributes not all to the Priest, but requires also what is to come from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" or "confession". What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of our hopes, let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that our good things are deferred. For our High Priest also is Great.

For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, "who hath entered into the heavens"

Therefore, let us not be subjected to those tremendous punishments, since we have a great high priest, let us hold fast our profession, that is, let us not abandon the faith which is in Him, but let us firmly hold it within ourselves. What is it, then? Who has passed through the heavens? He is not, he says, like Moses who could not enter the land of promise, nor did he introduce the people, but Christ has also passed through the heavens and sits on the throne of the Father; therefore, He can also introduce us. He calls Himself a priest because He offered Himself as a victim to God the Father. For it is proper for a priest to offer sacrifices for the people.

I think that the saints, as they depart from this life, will remain in some place situated on the earth that the divine scripture calls "paradise." This will be a place of instruction and, so to speak, a lecture room or school for souls, in which they may be taught about all that they had seen on earth. They may also receive some indications of what is to follow in the future, just as … in this life they had obtained certain indications of the future, seen indeed "through a glass darkly" and truly "in part," which are revealed more clearly and brightly to the saints in their proper times and places. If any are "pure in heart" and of unpolluted mind and well-trained understanding, they will make swifter progress and quickly ascend to the region of the air until they reach the kingdom of the heavens, passing through the series of those "rooms," if I may so call them, which the Greeks have termed spheres, that is, globes, but which the divine Scripture calls heavens. In each of these they will first observe all that happens there and then learn the reason why it happens; and thus they will proceed in order through each stage, following him who has "passed through the heavens, Jesus the Son of God," and who has said, "I desire that they also may be with me where I am." Further, he alludes to this diversity of places when he says, "In my Father's house are many rooms." He himself, however, is everywhere and runs through all things. And we are no longer to think of him as being confined within those narrow limits in which he once lived for our sakes, that is, in that circumscribed condition which was his when he dwelt on earth among humans in a body like ours, so that it was then possible to think of him as being enclosed in some one place.

You will ascertain a right understanding of this Scripture and others if in Christ you are fond of learning and you rise above learning "through a mirror" and "in an enigma," desiring to rush to him who calls. And you will approach knowing "face to face," as friends of your Father and teacher in heaven. For friends learn not through enigmas but by what is seen or by wisdom stripped of sounds, speech, symbols and types, attending to the nature of things perceived and the beauty of truth. If you believe that Paul was caught up to the third heaven and was caught up in paradise and heard what cannot be expressed, which no one may utter, you will then know the unexpressed things which were revealed to Paul when he descended from the third heaven. At once you will know more and greater things, after the revealing and descent, if you take up the cross and follow after Jesus, in whom we have a great high priest who has passed through the heavens. And you yourselves will pass through the heavens if you do not fail to follow him, rising above not only the earth and the mysteries of earth, but also heaven and its mysteries. For in God there are many greater things treasured up than these visions, which no bodily nature can attain unless it first is set free from all that is corporeal. For I am persuaded that God has stored up and keeps for himself many greater things than these, which the sun and moon and company of stars and even the holy angels know of, which God made by wind and flame of fire. He has done this so that he may reveal them, when all creation is set free from slavery to the enemy and obtains the glorious freedom of the children of God.

In what has been commented on before, he made the comparison of the different kinds of rest and brought out that the rest promised to us is better than that pledged to Jews: to them he pledged the land of promise, whereas to us heaven. Here on the other hand he now develops the contrast of high priesthood and brings out that the high priesthood according to the order of Melchizedek is far better and greater than the levitical kind. Adopting once again exhortatory mode, he makes the comparison lest he seem to those still embracing the way of life according to the law to be hostile to the law and not rather defending the truth.… The apostolic verses also teach us this: they present him as having passed through the heavens, whereas the divinity of Christ the Lord has an uncircumscribed nature, is present everywhere and is near to everyone. The Lord himself also taught us this, "No one has ascended to heaven except the one who descended from heaven, the Son of man, who is in heaven." Though being here below and conversing with human beings, he claimed also to be on high. It is therefore necessary for us to realize that some names are appropriate to the divinity, some to the incarnation.

As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest.

He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.

Having exhorted them to hasten to enter into God's rest, and as an inducement citing Christ's greatness according to His divine nature, the Apostle here does the same in regard to His human nature. He does three things: first, he states His dignity; secondly, he shows his piety (v. 15); thirdly, he urges us to have confidence in Him (v. 16).

He says, therefore: Thus we have said that we can speak to Him, Who is the living Word, the true judge and the high priest, Since we have a great high priest: 'You are a priest for ever according to the order of Melchizedech' (Ps. 104:4). Nor is He just a high priest, but He is a great one: 'and the Lord showed me Jesus the high priest standing before the angel of the Lord' (Zech 3:1). But He is called great, because He is not a high priest of temporal goods only, but of goods to come: 'but Christ being come a high priest of the good things to come' (Heb. 9:11). Now two things pertained to a great high priest: one was his office, namely, to enter once a year with blood into the Holy of Holies. But this befits Christ in a special way: for the one enters with blood into a figurative Holy of Holies; but Christ through His own blood entered into the heavenly holy of holies. Hence, he says, 'who has passed through the heavens', i.e., He entered by His own power. The second thing is that he should be from a certain tribe, namely, from the stock of Aaron. But this belongs to Christ, Who is of nobler origin; hence, He is called the Son of God: 'This is my beloved Son' (Mt. 3:17); 'You are my son; this day have I begotten you' (Ps. 2:7). Therefore, because we have this high priest, let us hold fast our confession, i.e., let us cling with all our heart, because, as it says in Rom. (10:10): 'With the heart we believe unto justice; but with the mouth, confession is made unto salvation.' But Christ, the greatest high priest, demands this confession: 'Everyone that shall confess me before men, I will also confess before my Father who is in heaven' (Mt. 10:32). But he says, our confession. This can be understood in two ways: in one way, that the confession, as taken here, is a confession of faith. But faith is the source of hope. But Abraham begot Isaac, i.e., faith begot hope, not as a habit but as to its order to the act. For no one can hope or should hope for anything but what he can obtain. But the fact that we can obtain eternal things is due to faith.

But who will deliver us from these plagues? Certainly there is one alone who came to deliver us, namely Christ, who made ten condescensions against the ten plagues. The first was down to our flesh. The second was down to our mortality. The third, to our neediness, for he suffered hunger, thirst, and cold. The fourth was to our poverty, for "he was made destitute," having no place to which he might turn. The fifth, to our temptation, when he permitted himself to be tempted; and in this he bore our weakness. The Apostle: "We do not have a High Priest who cannot sympathize with our weaknesses, but one tempted in all things." The sixth, to the weariness of body and our toil. The seventh, to our anxiety; whence: "Jesus began to be fearful and distressed and said: My soul is sorrowful even unto death." The eighth was to the cross, and this was wondrous. The ninth was to death. The tenth was to the prison of hell.

These are the ten condescensions by which God condescended to man. But why did he descend to the prison of hell? Certainly, so that in the blood of the covenant he might lead the captives out of prison, those sitting in darkness and the shadow of death. Christ, through the blood of the new covenant, freed us and led us from death to life, and from darkness to light.

But if you ask, "What need was there for Him to have wisdom besides the divine?" I will answer: in order that He might have experience. As it is written in the Epistle to the Hebrews, "we have not a High Priest that cannot have compassion on our infirmities, but one tried as we are in all things except sin." For He stands both as our Advocate and our Judge; and He it is who was the best Counselor and the most wise: hence all other sages were nothing but figures and imitations of this Wise One. From Him come forth documents of the greatest certainty and celebrity by which we need to be taught; and that is why He is called Counselor.

No man knows how bad he is till he has tried very hard to be good. A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is. After all, you find out the strength of the German army by fighting against it, not by giving in. You find out the strength of a wind by trying to walk against it, not by lying down. A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in. We never find out the strength of the evil impulse inside us until we try to fight it: and Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means—the only complete realist.

The result of this was that you now had one man who really was what all men were intended to be: one man in whom the created life, derived from His Mother, allowed itself to be completely and perfectly turned into the begotten life... And because the whole difficulty for us is that the natural life has to be, in a sense, 'killed', He chose an earthly career which involved the killing of His human desires at every turn—poverty, misunderstanding from His own family, betrayal by one of His intimate friends, being jeered at and manhandled by the Police, and execution by torture.

Doubtless there is an older and better hero-worship than this. But the old hero was a being who, like Achilles, was more human than humanity itself. Nietzsche's Superman is cold and friendless. Achilles is so foolishly fond of his friend that he slaughters armies in the agony of his bereavement. Mr. Shaw's sad Caesar says in his desolate pride, "He who has never hoped can never despair." The Man-God of old answers from his awful hill, "Was ever sorrow like unto my sorrow?" A great man is not a man so strong that he feels less than other men; he is a man so strong that he feels more. And when Nietszche says, "A new commandment I give to you, 'be hard,'" he is really saying, "A new commandment I give to you, 'be dead.'" Sensibility is the definition of life.

So let us in the future believe, blessed brethren, in accordance with the tradition of the apostles, that God the Word came down from the heaven into the holy virgin Mary.… Once he had taken flesh out of her and taken a soul of the human kind—a rational one, I mean—and had become everything that a human is, sin excepted, he might save fallen Adam and procure incorruption for such as believe in his name.

"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.

But was "in all points tempted like as we are, yet without sin." Observe how both above he has used the word "in like manner," and here "after the likeness." (c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.

"After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also "in the likeness of flesh" (Rom. viii. 3), he means not that He took on Him merely "the likeness of flesh," but "flesh." Why then did he say "in the likeness"? Because he was speaking about "sinful flesh": for it was "like" our flesh, since in nature it was the same with us, but in sin no longer the same.

By the saving cooperation of the indivisible divinity, whatever the Father, whatever the Son, whatever the Holy Spirit accomplishes in a particular way is the plan of our redemption. It is the order of our salvation. For if human beings, made in the image and likeness of God, had remained in the honor of their own nature and, undeceived by the devil's lies, had not deviated from the law placed over them for their lusts, the Creator of the world would not have become a creature. The eternal would not have undergone temporality, and God the Son, equal to God the Father, would not have assumed the "form of a servant" and the "likeness of sinful flesh."19Since, however, "through the devil's envy death entered the world" and because captive humanity could only be freed in one way, namely, if that one would undertake our cause who, without the loss of his majesty, would become true man, and who alone had no contagion of sin, the mercy of the Trinity divided for itself the work of our restoration so that the Father was appeased, the Son was the appeaser, and the Holy Spirit enkindled the process. It was right that those to be saved should do something for themselves, and, when their hearts were turned to the Redeemer, that they should cut themselves off from the domination of the enemy. In regard to this, the apostle says, "God has sent the Spirit of his Son into our hearts crying, 'Abba! Father!' " "Where the Spirit of the Lord is, there is freedom." "No one can say 'Jesus is Lord' except by the Holy Spirit."

What has been instilled in our hearts, if not that we should be "renewed" through them all "after the image" of that one who, remaining "in the form of God," condescended to become "the form of sinful flesh"? He assumed all those weaknesses of ours that come as a result of sin, though "without" any part in "sin." Consequently, he lacked none of the afflictions due to hunger and thirst, sleep and weariness, sadness and tears. He endured grievous sorrows even to the point of death. No one could be released from the fetters of mortality unless he, in whom alone the nature of all people was innocent, should allow himself to be killed by the hands of wicked persons.Our Savior, the Son of God, gave both a mystery and an example to all who believe in him, so that they might attain to the one by being reborn and arrive at the other by imitation. Blessed Peter the apostle teaches this, saying, "Christ also suffered for you, leaving you an example, that you should follow in his steps. He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. He himself bore our sins in his own body on the tree, that we might die to sin and live to righteousness."

"For we do not have a high priest." Let us therefore hold fast our profession and faith in Him: For we do not have a high priest who cannot have compassion with the feeling of our infirmities. He knows, he says, that because of many afflictions you are weak and feeble: therefore He can sympathize with us. For He was tempted and afflicted in all things just as we are. He suffered persecution and was mocked and spat upon, and finally was even crucified. Yet He, having suffered these things, did not sin. By saying this, He signifies that they have fallen into sin because of afflictions, in that they have been overly weakened and frail.

He proves in two ways that He has compassion with the feeling of our infirmities. In one way, because he is great and powerful, as the Son of God and God; in another way, because he himself, as a man, suffered and has experience of afflictions, and of the weakness that follows the flesh. And because of both of these, he will certainly be sympathetic to our weaknesses.

"yet without sin." Because he did not sin, he suffered, saying that he was enduring this punishment.

From both ways he establishes that "he will sympathize with our weaknesses": first, because he is great and mighty, being the Son of God and very God himself, and, second, because he also as very man suffered and endured the testing of afflictions and the weakness of the flesh. For both these reasons he is in every respect made a partaker of our weaknesses.

Almost everyone views those who are weak and poor as disgusting. An earthly king does not put up with seeing them, rulers turn away, wealthy people disregard them as not worthy of their notice, and when they encounter them they pass by them as if they did not exist. No one thinks it is a blessing to live among them. But God, who is served by innumerable millions of powers, who "upholds the universe by his word of power," whose magnificence no one is able to endure, this God did not shun becoming father and friend and brother of these outcasts. Rather, in fact, he wanted to become incarnate, so that he might be identified as like us in every way, apart from sin, and might make us sharers in his glory and kingdom. O the depths of the wealth of his great goodness! O the depths of the unspeakable lowering of himself by our Master and God!

For to the Son of God alone was it reserved to persevere to the last without sin. But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity, but the Christian; and no one is a Christian but he who perseveres even to the end.

It was the nature assumed from us for our sake that experienced our passions without sinning, not the one who took our nature for our salvation. And in the beginning of this section Paul teaches us by saying, "Consider Jesus, the apostle and high priest of our confession, faithful to him who made him." … No one of orthodox conviction would call a creature the uncreated and unmade, God the Word, coeternal with the Father. Rather the one from the seed of David, who existed free from all sin, became our high priest and sacrifice by offering himself to God for us, having the Word … united to himself and joined inseparably.

The believers at that time were subjected to constant billowing by trials; so he consoles them by bringing out that our high priest not only knows as God the weakness of our nature but also as man had experience of our sufferings, remaining unfamiliar with sin alone. Understanding this weakness of ours, he is saying, he both extends us appropriate help and when judging us he will take our weakness into account in delivering sentence.

Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize."

That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.

Then when he says, For we have not a high priest who is unable to sympathize with our infirmities, he shows that there is mercy and compassion in Him, lest perhaps anyone suppose that He cannot do anything but what His justice requires. Here it should be noted that Christ does not merely have the power, but is most ready to have compassion on our infirmities, because He has experienced our wretchedness, which, as God, He knew from all eternity by simple knowledge: 'The Lord has compassion on them that fear him: for he knows our frame' (Ps. 102:13).

Hence, he adds, but as we are, tempted. But there are three kinds of temptation: one is from the flesh, namely, when the flesh lusts against the spirit, as it says in Gal (5:17) and this always involves sin, because, as Augustine says, there is one sin in which the flesh lusts against the spirit. But this was not in Christ; hence, he says, without sin, i.e., without the slightest movement of sin: 'Who did not sin, neither was guile found in His mouth' (1 Pt. 2:22). Therefore, He is called the Lamb of God. Another is temptation either by enticing us with prosperity or by terrifying us with adversity. Now Christ was tempted in those ways: for He was enticed by prosperity. For whatever pertains to prosperity in this life, pertains either to the concupiscence of the flesh, to the concupiscence of the eyes, or to the pride of life (1 Jn. 2:16). The devil tempted Him with the first, when he tempted Him to gluttony, which is the mother of lust: 'If you be the Son of God, command that these stones be made bread' (Mt. 4:3); also to vainglory when he said: 'All these things will I give you, if falling down you will adore me' (Mt. 4:9). 'When all the temptations were over, the devil left him for a time' (Lk. 4:13). Furthermore, He was tempted by adversity and by the snares laid by the Pharisees, because they wished to ensnare Him in his speech. And by insults: 'You that destroy the temple of God in three days rebuild it, save your own self' (Mt. 27:40); and by scourges and torments. Therefore, outside of being tempted without sin, he has been tempted as we are.

He says, as we are, which can be explained in two ways: in one way, so that a final cause is designated. As if to say: He was tempted in order to give us an example how to handle temptation: 'Christ also suffered for us, leaving you an example, that you should follow his steps' (1 Pt. 2:21). Or so that the consequent is denoted: as if to say: He was tempted in order that He might be like as we are in all things, except sin. For if he had existed without temptations, He would not have experienced them, and then He could not have compassion. But if He had sinned, He would not have been able to help us, but would need help.

The Apostle Paul urges those wishing to obtain grace to approach the throne of grace, that is, the glorious Virgin. "Let us approach," he says, "with confidence to the throne of his grace."

Let us imitate him so that we may be "without sin" like him, so that "we may approach with confidence the throne of his grace" in the hour of retribution. "Let us obtain his mercy," for instance, through prayers, so that he may be with us in the hour of our fight with the devil.

"Let us come then boldly with confidence unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need."

What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." (Ps. cx. 1.)

What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" (John xvi. 33.); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.

How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is one of munificence, a royal largess.

"And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then, no longer wilt thou receive it. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end is come, then He riseth up to judgment. For it is said, "Arise, O God, judge the earth." (Ps. lxxxii. 8.) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." (2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace.

But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that for Him to be made High Priest, is not of nature, but of grace and condescension, and humiliation?

This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then will be the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

"Let us therefore come with confidence." Let us approach, He says, to the throne of His Father, in which He sits. With confidence, or not hesitating in faith, or because He has overcome the world. Therefore, it is evident that He will also conquer those who now afflict us. Or because the throne is not now a throne of judgment, but of grace: therefore, approach even if you are a sinner. "to the throne of grace." The throne of grace refers to the royal throne, of which David says: "The Lord said to my Lord, 'Sit at my right hand.'" (Ps. 110:1)For the throne is now the throne of grace, not of judgment. Therefore, with confidence, he says. "that we may receive mercy and find grace to help in time of need." He rightly says: to help in time. If now, he says, you approach, you will receive grace and mercy; for you approach at the right time; but if you approach then, it will not be so, for it will be an untimely approach. For where there will be completion, then there will arise for judgment. "to help in time." For whoever now approaches receives mercy and grace, because the approach and request for help is timely and appropriate: just as in judgment, the approach for help is demanding. For then it will not provide help out of grace as it does now, but judgment.

As God, Christ the Lord has kingship by nature, an eternal throne: "Your throne, O God, is forever," Scripture says, remember. But as man, high priest and apostle of our confession he hears the words "Sit at my right hand"; it is to this the divine apostle referred by "throne of grace." In my view he hints also at the lovingkindness he will employ in judging, adding the comment, "so as to receive mercy and find grace by way of timely assistance": making our approach in the present life and giving evidence of unalloyed and sincere faith, we shall on the day of judgment attain lovingkindness.

Since, he says, we have a sinless High Priest Who conquered the world, Who said: "Be of good cheer, for I have overcome the world" (John 16:33), we ought to approach with boldness, that is, not with a burdensome conscience, without wavering, but with full faith in the High Priest. For even if we have sins, He is sinless. And His throne is a throne of grace, not of judgment; therefore we ought to approach with boldness, in the hope that He will grant us all that we desire. There are two thrones: one now — the throne of grace, and those who approach it receive by divine grace deliverance from sins; the other — the throne of the second coming of Jesus Christ, which is no longer a throne of grace, for then no one will receive forgiveness, but a throne of judgment. He mentioned the throne so that, upon hearing that He is the High Priest, you would not think that He stands before God. For although, as man, He is called High Priest by way of blessing and condescension toward us, nevertheless He also sits upon the divine throne.

If we approach now, we shall receive mercy and grace, for we approach at the right time. But if we approach then, we shall not receive it, for then it will no longer be a throne of grace. Now the King sits upon it, bestowing grace; but then He shall rise for judgment, for it is said: "Arise, O God, judge the earth" (Ps. 82:8).

Then when he says, Let us go therefore with confidence to the throne of grace, he urges us to have confidence in him. As if to say: Since He can have compassion, let us go with confidence: 'Behold, God is my savior; I will deal confidently and will not fear' (Is. 12:2). Let us go, I say, to the throne. The king's seat is called a throne. But Christ is king: 'The king will reign and he will be wise' (Jer. 23:5). But this throne has a twofold state: one, of justice in the future: 'You have sat on the throne, who judge justice' (Ps. 9:5). This will occur in the future: 'When I shall take a time, I will judge justice' (Ps. 74:3). The other throne is that of grace, which is meant here; hence, he adds, of his grace, namely, in the present, which is the time of mercy: 'He shall give equal grace to the grace thereof' (Zech 4:7). But by the grace of Christ we are freed of all misery, because we are freed from sin, which makes people wretched; hence, he says, that we may obtain mercy. Furthermore, by the grace of Christ we are aided in doing good; hence he says, and find grace; 'You have found grace with God' (Lk. 1:30); and this to help in time of need, i.e., to do good: 'My help is from the Lord' (Ps. 120:2). But that help comes through grace: 'I have labored more abundantly than all they' (1 Cor. 15:10). But this should come at a seasonable time; hence, he says, in time of need: 'There is a time and opportunity for every business' (Ec. 8:6). This is the present time, which is the time of mercy.

The clerical order is both active and contemplative, which must both feed and contemplate so that its members be intermediates between God and the people. For "every high priest taken from among men is appointed for men in the things pertaining to God, that he may offer gifts and sacrifices for sins." And among these, there are three orders, the ministerial, the sacerdotal, and the pontifical. All are reduced to these, for they are either ministering, and they are the first six; or they are sanctifying through words; or again, they rule through eminence.

It was mostly the fruit of our first and most natural sin — the habit of \ regarding ourselves as conjurers rather than priests, for the definition is \ that a conjurer is apart from his audience, while a priest is a part of his. \ The conjurer despises his congregation; if the priest despises any one, it \ must be himself. The curse of all journalism, but especially of that yellow \ journalism which is the shame of our profession, is that we think ourselves \ cleverer than the people for whom we write, whereas, in fact, we are generally \ even stupider.

"Honour widows that are widows indeed." Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [of the saints]; inquire after every one by name. "Let no man despise thy youth, but be thou an example to the believers, both in word and conduct."

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.

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.

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.

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.

"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."

He wants to show here that the New Testament is greater than the Old. And this he does by introducing a comparison from the priests. That one had priests taken from among men, but this one has Christ.

"taken from among men." That is, being presented. If the one deals gently with those who are ignorant and going astray, how much more will the one who is both man and God deal gently with those who are ignorant and going astray? If this is understood, then the term "being taken" will be more readily accepted instead of "being set apart." As one of the men, and being taken from them as a priest, he says...

"among men is appointed on behalf of men in things pertaining to God." Among men, he says, being appointed on behalf of men in things pertaining, he becomes in the things pertaining to God. And what are the things pertaining to God? He himself says, in order to offer both gifts and sacrifices for sins of the people.

Even under the law it was not an angel that was appointed to act as priest for human beings but a human being for human beings, with the same nature, affected by the same passions, understanding the weakness of nature, assigning pardon to the recalcitrant, offering a hand to sinners, treating what affects the neighbor as his own. This is the very reason he is appointed to offer sacrifices not for the people alone but also for himself.

Now Paul wants to show that the New Testament is far better than the Old. And first of all he begins to compare the priesthood of the Old Testament priests with the priesthood of Christ and shows the great superiority of the latter. Meanwhile, since he encountered an obstacle in the fact that much of what should belong to priests did not belong to Christ — for He did not come from a priestly tribe, was not a priest on earth, was not appointed by men, and, simply put, the form of His priesthood had no bodily expression, such as bells and tablets with commandments (which the Old Testament priests had), but everything was spiritual — he first enumerates what Christ has in common with the other high priests, and then shows Christ's advantages over them. For superiority is truly revealed in comparison when in one respect He shares something in common, and in another He surpasses. So then, the fact that he is "taken from among men" — this is what Christ has in common with the other high priests. For He too, being a man, became High Priest. Likewise, the fact that he is "appointed on behalf of men in things pertaining to God," that is, serves as a mediator — this too is something in common.

He explained what it means: to be appointed on behalf of men before God — this means, he says, to propitiate God for sins. And this is common to Christ and the others, though not entirely: for He offered Himself as a sacrifice, whereas they offered something else. How "gift" and "sacrifice" differ according to their precise meaning, although in Scripture they are used interchangeably, you will learn below.

239. – As we have said at the beginning of this epistle, the Apostle's intention is to show that Christ is more excellent than all those from whom the Law derives authority, namely, the angels, by whose ministry it was given: 'Being ordained by angels in the hand of a mediator' (Gal. 3:19), and Moses, who was the law-giver: 'The law was given by Moses' (Jn. 1:17) and the priesthood and high priesthood of Aaron, by whom the Law was administered. Having finished the first two he now deals with the third, namely, the excellence of Christ's priesthood over that of Aaron. In regard to this he does two things: first, he shows that Christ is a high priest; secondly, that He is more excellent than the high priest of the Old Law (chap. 7). In regard to the first he does two things: first, he shows that Christ is a high priest; secondly, he prepares his hearers for what follows (v. 11). In regard to the first he does three things: first, he shows what is required of a high priest; secondly, that these are found in Christ, and concludes that He is a high priest (v. 5). In regard to the first he does three things: first, he describes the high priest's office; secondly, he shows the compassion necessary in a high priest (v. 2); thirdly, he shows the way of attaining the high priesthood (v. 4).

240. – Regarding the office he mentions four things: first, the loftiness of this office: chosen from among men; secondly, its usefulness: appointed to act on behalf of men; thirdly, the material: in relation to God; fourthly, the action: to offer gifts and sacrifices for sins.

241. – He says, therefore: This office suits a man, but not an angel. Hence, he says that we have a great high priest and He is Christ: For every high priest chosen from among men, ought to be a man. But God willed that man have someone like himself to whom he might run. Hence, the Church, too, has ordained that when someone from the college is found useful, a foreigner should not be chosen: 'I will give her vine-dressers out of the same place' (Hos. 2:15); 'You shall set him whom the Lord, your God, shall choose out of the number of your brethren. You may not make a man of another nation king that is not your brother' (Dt. 17:15). But he is chosen from, because he should excel the others, as Saul did (1 Sam. 10:23). Accordingly, Christ asks Peter, whom He wished to set over the others, if he loved Him more than the others (Jn. 21:15).

242. – The end and utility is that he is appointed to act on behalf of men, i.e., for their benefit. He is not appointed for glory or for accumulating riches or for enriching his family: 'And ourselves, your servants through Jesus' (2 Cor. 4:5); 'According to the power which the Lord has given me unto edification and not unto destruction' (2 Cor. 13:10). But if he seeks his own, he is not a shepherd, but a hireling.

243. – The nature of the dignity is that the high priest is set over the others. For just as a leader or ruler is set over a city, so the high priest in the things that appertain to God: 'You shall be to him in things that pertain to God' (Ex. 4:16); 'for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications' (2 Cor. 10:4). Therefore, just as the things which pertain to the worship of God transcend temporal things, so the pontifical dignity exceeds all other dignities. Therefore, high priests should not entangle themselves with secular business and neglect the things that pertain to God: 'No man being a soldier to Christ entangles himself with secular businesses' (2 Tim. 2:4).

244. – The act of the high priest is to offer gifts, i.e., voluntary oblations, not extorted: 'Of every man that offers of his own accord, you shall take them' (Ex. 25:2) and sacrifices for sins, i.e., which are offered to him to satisfy for sins: 'The priest shall pray for him and for his sin, and it shall be forgiven him' (Lev 4:26). This indicates that everything offered, whether voluntary of under vow or for satisfaction, shall be offered according to the disposition of the prelate.

And 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."

"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.

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.

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).

"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.

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.

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.

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.

He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.

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."

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...

"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 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.

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).

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.

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?

The Apostle also mentions this passage, saying in the Epistle to the Hebrews: Even as Aaron, so Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my son, this day have I begotten thee; as he saith also in another place, Thou art a priest for ever after the order of Melchisedec; thus extracting all that referred to the humanity of Christ.

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.

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.

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...

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.

What 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.

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).

"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.

"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 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.

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 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.

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.