Thomas Aquinas

Above, the Apostle urged us to hasten to enter into the rest of God, and to bring this about he set forth the greatness of Christ as to the divine nature; here he shows the same as to the human nature, and concerning this he does three things. For first he sets forth his dignity; second he shows his compassion, at "for we have not"; third he leads us to have confidence about him, at "let us go therefore." He says then: it has thus been said that we have a word regarding him, who is a living word, a true judge and priest, therefore "having a great high priest." Ps. 109:5: "You are a priest forever," and so on. Not only a priest, but also great. Zach. 3:1: "And the Lord showed me Jesus the great priest, standing before the Angel," and so on. Here, however, he is called great because he is priest not only of temporal goods, but also of goods to come. Below, 9:11: "Christ, standing as high priest of the good things to come," and so on. Two things, however, belonged to the great high priest: one as to office, namely, to enter once a year with blood into the holy of holies, as is found below at 9:7, and Lev. 16:2ff. This, however, belongs especially to Christ. For that priest enters with blood into the figural holy places; but Christ, through his own blood, entered into the holy places, that is, the heavenly sanctuaries. And therefore he says "who has passed through the heavens," that is, entered thoroughly by his own power. The second is that he had to be from a certain tribe, namely from the stock of Aaron, as is said in Ex. 29, and Num. 16 and 17. This, however, applies to Christ, who is of a nobler origin: hence he is called the Son of God. Matt. 3:17: "This is my beloved Son." Ps. 2:7: "You are my son," and so on. Since, therefore, we have this high priest, let us hold fast our confession, that is, let us cling to it with the heart, because, as is said in Rom. 10:10: "With the heart one believes unto righteousness, but with the mouth confession is made unto salvation." This confession, moreover, Christ the greatest high priest requires of us. Matt. 10:32: "Whoever shall confess me before men," and so on. But he says "of our hope," which can be understood in two ways: in one way, that the confession, as it is taken here, is a confession of faith. Faith, however, is the principle of hope, as is found from the Gloss. Matt. 1:2: "Abraham begot Isaac," that is, faith begot hope — not indeed as to habit, but as to the order of act. For no one can, nor ought to, hope for anything except what he can attain. That we can attain eternal things, we have through faith. Or, a confession of hope, that is, of that which we hope for, namely, to see the first truth. Then, when he says "for we have not a high priest," lest perhaps it be believed that he cannot do anything beyond what his justice requires, he shows that in him there is also mercy and compassion, and these regard misery, and this belongs especially to Christ. Hence he says "who cannot have compassion on our infirmities." It must be known, however, that the term posse ("to be able") sometimes imports not bare power, but the readiness and aptitude of Christ to come to our aid, and this because he knows, through experience, our misery, which, as God, he knew from eternity through simple knowledge. Ps. 102:14: "God is merciful to those who fear him, for he himself has known our frame." Hence he adds "in likeness" — namely, ours — "tempted." There is, moreover, a threefold temptation. One is that which is from the flesh, namely when the flesh lusts against the spirit, as is said in Gal. 5:17. And this is not without sin, because, as Augustine says, it is indeed some sin when the flesh lusts against the spirit, because this is what it is for the flesh to lust. But this was not in Christ. And therefore he says "without sin," that is, without the least movement of sin. 1 Pet. 2:22: "Who did no sin, neither was guile found in his mouth." And therefore he is called the Lamb of God, John 1:29. Another is the temptation from the enemy and from the world, and this in two ways: either by alluring through prosperous things, or by terrifying through adverse things. And in these two ways Christ was tempted. By prosperous things. For whatever pertains to the prosperity of this life pertains either to the lust of the flesh, or to the lust of the eyes, or to the pride of life. For concerning the first, the Devil tempted him when he tempted him about gluttony, which is the mother of lust. Matt. ch. 4:3: "If you are the Son of God, command that these stones become bread." Likewise concerning vainglory, when he says: "Cast yourself down." Likewise concerning the lust of the eyes, saying: "All these things I will give you," and so on. Lk. 4:13: "And when every temptation was finished, the Devil departed from him for a time." Likewise he was tempted through adverse things and snares by the Pharisees, because they wanted to catch him in speech, Matt. 22:15; likewise through insults, Matt. 27:40: "Ah, you who destroy the temple of God," etc.; likewise through scourges and torments. Except, therefore, for the temptation that is with sin, he was tempted in every respect like us. He says, however, "according to the likeness," which can be explained in two ways. In one way, that the word "according to" denotes the final cause, as if he were to say: he was tempted for this reason, that he might give us an example, so that, according to his likeness, we might endure temptation and strive to overcome all things. 1 Pet. 2:21: "Christ suffered for us, leaving you an example," and so on. Or it can denote consequence, as if he were to say: he was tempted for this reason, that in all things, both in temporal matters and in all others, except in sin alone, he might be like us. For if he had been without temptations, he would not have experienced them, and thus would not have compassion. But if he had had sin, he could not have helped us, but would rather have needed help himself. Then, when he says "let us go therefore with confidence," etc., he leads us to have confidence about him, as if he were to say: since he can thus have compassion, let us go with confidence. Is. 12:2: "Behold, God is my savior, I will act with confidence," and so on. Let us go, I say, to the throne. The throne is called the seat of a king; Christ, however, is king. Jer. ch. 23:5: "A king shall reign and shall be wise," and so on. This throne, however, has a twofold state. One of justice, in the future. Ps. 9:4: "You have sat upon the throne, you who judge justice." This will be in the future. Ps. 74:2: "When I shall take a time, I will judge justices." There is another throne, of grace, of which he speaks here. Therefore is added "of his grace," namely in the present, when it is the time of showing mercy. Zach. 4:7: "He shall make grace equal to grace." Through the grace of Christ, however, we are freed from all misery, because we are freed from sin, which makes peoples miserable, Prov. 14:34; and therefore he says "that we may obtain mercy." Likewise, through the grace of Christ we are helped to do good works. And therefore he says "and find grace." Lk. 1:30: "You have found grace with the Lord." And this "in seasonable help," by which we may be helped to work well. Ps. 120:2: "My help is from the Lord"; this help, however, is through grace. 1 Cor. 15:10: "I have labored more abundantly than they; yet not I, but the grace of God with me." This, however, must be at a fitting time; therefore he says "seasonable help." For every business has its time and opportunity. Eccles. ch. 8:6. This is the present time, which is the time of showing mercy.