Thomas Aquinas

Above, the Apostle proved from one part of the authority of the Psalmist that the priesthood of Christ is preferred to the levitical, and does away with it; here he proves the same thing from two other parts, and first from this, that he says the Lord has sworn; second from this, that he says thou art a priest, at the place and others indeed several, et cetera. Now he first makes this argument: that which is instituted without an oath is less valid than that which is instituted with an oath; but the priesthood of Christ was instituted with an oath, as is clear, because he says the Lord has sworn. But the priesthood of Aaron was not, as is clear from Exodus 28:1: bring near to thee Aaron, et cetera. Therefore, et cetera. As to the major premise he says, and inasmuch as it is — supply that — not without an oath: others indeed were made priests without an oath, but this one, et cetera. All these things are set down to prove that the priesthood of Christ is more firm, because it was said above that every promise made in the Old Testament by an oath is a sign of the immovable divine counsel. And therefore, because this promise concerning Christ was made to David and to Abraham with an oath, Christ is specially called their son. Now this oath designates the eternity of the power of Christ. Daniel 7:14: his power is an everlasting power. Luke 1:33: and of his kingdom there shall be no end. By so much of a better, et cetera, because the priesthood is more firm, which is clear because it was ordained by an oath, therefore something better and firmer must be had through it. Hence the preceding text can be read suspensively up to this point: that, inasmuch as it is not without an oath, by so much of a better, et cetera.

Now it must be known that a priest is a mediator between God and the people. Deuteronomy 5:5: I was the mediator and the go-between. And therefore, since the go-between is a mediator, the priest ought to bring God and the people back to concord. And this happens, as it were, through a covenant concerning temporal goods, in which the affection of none but carnal men found rest, according to that word of Psalm 15: for what is there for me in heaven, et cetera. And therefore it was necessary that another priest should come, who would be a sponsor, that is, a guarantor of a better testament and a better covenant, because it concerns spiritual and stable goods. And this is Jesus. Jeremiah 31:31: I will make a new covenant with the house of Juda, not according to the covenant which I made, et cetera. Matthew 4:17: do penance, for the kingdom of heaven will draw near.

Then when he says and others indeed several, et cetera, he uses another clause set down in the authority thou art a priest for ever. And concerning this he does two things. For first he shows why this clause for ever is added; second he shows from this that the priesthood of Christ is of greater efficacy than the priesthood of the Old Testament, at the place whence also to save. Now he shows that this one is the true priest, because the others were prevented by death from remaining, since all had the necessity of dying. Hence, Aaron having died, Eleazar succeeded, as is clear from Numbers 20:26, and so on thereafter. Now just as we see in natural things, which are signs of spiritual things, that incorruptible things are not multiplied under the same species — hence there is only one sun — so in spiritual things, in the Old Testament, which was imperfect, priests were multiplied. And this was a sign that that priesthood was corruptible, since incorruptible things are not multiplied within the same species, as has been said; but this priest, namely Christ, is immortal. For he remains for ever, as the eternal Word of the Father, from whose eternity there also flows over an eternity into his body, since Christ, rising from the dead, dies now no more, Romans 6:9. And therefore, from the fact that he remains for ever, he has an everlasting priesthood. And therefore Christ alone is the true priest, but the others are his ministers. 1 Corinthians 4:1: let a man so account of us, as of the ministers of Christ.

Then when he says whence also to save, et cetera, he shows his efficacy. And concerning this he does two things, for first he shows his efficacy; second, the manner of that efficacy itself, at the place coming near, et cetera. His efficacy is this: that a cause is always more powerful than its effect, and therefore a temporal cause cannot produce an eternal effect. But the priesthood of Christ is eternal, whereas the levitical is not, as has been proved. Therefore Christ can save for ever. But this could not come about unless he had divine power. Isaiah 45:17: Israel is saved in the Lord with an everlasting salvation. Now the manner is this: coming near, et cetera. And he describes this manner from three things, namely from the excellence of power, of nature, and of piety. Of power indeed, because he comes near through himself. But on the contrary: one who comes near to someone is distant from him; but Christ is not distant from God. I answer that it must be said that the Apostle in these words shows a twofold nature, namely the human, according to which it belongs to him to come near, because in it he is distant from God — yet he does not come near from a state of guilt to a state of grace, but through the contemplation of intellect and affection, and the attainment of glory. And the divine nature, by this that he says that he comes near to God through himself. For if he were a mere man, he could not come near of himself. John 6:44: no man can come to me, unless the Father who sent me draw him. And therefore, when the Apostle says that he comes near through himself, he shows his power. Isaiah 63:1: marching in the greatness of his strength. Therefore he comes near inasmuch as he is man, but through himself inasmuch as he is God. He shows the excellence of his nature inasmuch as he says always living. For otherwise his priesthood would come to an end. Apocalypse 1:18: I was dead, and behold I am living for ever and ever. He shows the excellence of his piety, because he says to intercede for us; for although he is so powerful, so exalted, nevertheless along with this he is dutiful, because he intercedes for us. 1 John 2:1: we have an advocate with the Father, Jesus Christ, et cetera. Now he intercedes for us, first by presenting his humanity, which he assumed for us. Likewise by expressing the desire of his most holy soul, which he had concerning our salvation, with which he intercedes for us. Another text has: those who come near through him, and then those whom he saves are designated, namely those who come near to God through faith in him. Romans 5:1f: being justified therefore by faith, let us have peace with God through our Lord Jesus Christ, through whom we have access.

Then when he says for such a one it was fitting, et cetera, he shows the excellence of his priesthood from the excellence of Christ. And concerning this he does two things. For first he shows that the perfections of the conditions which were required for the priesthood of the old law belong to him; second he shows that the imperfections of it are lacking in him, at the place who has no need. Now he sets down four conditions concerning him, which must be present in the legal priest. First, that he be holy — Leviticus 21:6: for they offer the incense of the Lord, and the bread of their God, and therefore they shall be holy. Now Christ possessed this perfectly. For holiness implies a purity consecrated to God. But Christ was consecrated to God from the beginning of his conception. Luke 1:35: for that which shall be born of thee shall be called holy. Matthew 1:20: for that which is born in her, is of the Holy Ghost; and Daniel 9:24: that the saint of saints may be anointed. Second, that he be innocent. Leviticus 22:9: let them keep my precepts, that they may not be subject to sin. Now innocence, properly speaking, is called a purity toward one's neighbor. Psalm 23:4: innocent in hands, et cetera. But Christ was innocent in the highest degree, inasmuch as he did no sin. Psalm 25:1: I have walked in my innocence. Third, that he be undefiled, and this with respect to himself. Leviticus 21:17: a man of thy seed, who hath a blemish, shall not offer the bread of his God. But of Christ it is said in a figure. Exodus 12:5: and it shall be a lamb without blemish, et cetera. Fourth, that he not be mixed with the defiled. Leviticus 21:15: he shall not mingle the stock of his kindred with the common people of his nation. But Christ was most perfectly separated from sinners. Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly, et cetera. And this indeed is true as regards likeness of life. Wisdom 2:15: his life is unlike to others. Yet not as regards his manner of life among men, for he conversed with men, Baruch 3:38. And this on account of their manner of life. Matthew 9:11: why doth your master eat with sinners? And he was separated to such an extent that he was even made higher than the heavens, that is, above every heavenly creature — human nature was exalted in him. Above, 1:3: he sitteth on the right hand of the majesty on high, et cetera. Therefore this one is a priest of the greatest sufficiency.

Consequently, when he says who has no need, et cetera, he removes from him what belonged to imperfection in the legal priest. Now this was, that that priest needed a sacrifice of expiation, as is clear from Leviticus 16:5: he shall offer a calf for himself, and a buck goat for the people. Therefore he pleaded for himself. Likewise, he did not plead for himself only once, but frequently. And the reason for this is, that the law appointed men as priests, men having weakness. Wisdom 9:5: a weak man, and of short time, et cetera. But the divine word, which is after the law, an oath having been interposed, appointed the Son, who has none of these imperfections, but is altogether perfect, for ever — namely, a priest who will endure. For he did not offer for his own sins, but only for ours. Isaiah 53:5: he was wounded for our iniquities. Likewise, neither did he offer for us frequently, but only once. 1 Peter 3:18: Christ died once for our sins. For his one single offering suffices to exhaust the sins of the whole human race.