For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:

“"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."”

“As was said from the beginning of this epistle, the intention of the Apostle is to show that Christ is more excellent than all those from whom the law has its authority, namely, than the Angels, by whose ministry it was given, Gal. III, 19: ordained by Angels; and than Moses, who was the lawgiver, Jn. I, 17: the law was given through Moses; and than the priesthood and pontificate of Aaron, through whom the law is administered. Having therefore finished the first two, here he pursues the third, namely, the eminence of the priesthood of Christ over the priesthood of Aaron. And concerning this he does two things. For first he shows that Christ is a pontiff; second he shows him to be more excellent than the pontiff of the old law, in chapter VII, there: for this Melchisedech. Likewise in the first part he does two things. First he shows that Christ is a pontiff; second he prepares the ears of his hearers for what follows, there: of whom we have great things. Further, concerning the first he does two things. First he shows what is required for a pontiff; second he shows that these things belong to Christ, and so concludes that he is a pontiff, there: so also Christ did not [glorify] himself, et cetera. Likewise in the first part he does three things. First he describes the pontifical office; second he shows the compassion which is necessary to a pontiff, there: who can have compassion; third he shows the manner of arriving at the pontificate, there: neither doth any man take. Concerning the office he sets down four things. First the height of the rank, there: taken from among men; second the usefulness of the pontificate, there: for men; third the matter, there: in the things that pertain to God; fourth the act, there: that he may offer gifts. Now this office belongs to a man, not to an Angel. And therefore he says that it is thus said, that we have a great pontiff, and such is Christ. For (namque, in place of quia), every pontiff taken from among men, and thus he too ought to be of the number of men. Now God willed that man should have one like himself, to whom he might run. Whence also the Church has ordained that when someone useful is found from the college, an outsider is not to be chosen. Hos. II, 15: I will give them vinedressers out of the same place. Deut. XVII, 15: him shalt thou set up whom the Lord thy God shall choose out of the number of thy brethren. Thou mayst not make a man of another nation king, that is not thy brother. And he says taken, because he ought to excel the others, as is clear of Saul, I Kings X, 23. And therefore Christ, Jn. last, asks Peter whom he wished to be set over the others, if he loved him more than the rest. The end and usefulness is that he is appointed for men, that is, for their own benefit. For he is not appointed for glory, nor for the heaping up of riches, nor for the enriching of his kinsmen. II Cor. IV, 5: but ourselves your servants through Jesus; and at the end: according to the power which God hath given me unto edification, and not unto destruction. But if anyone seeks what is his own, he is not a shepherd, but a hireling. The matter of the dignity is that the pontiff holds first place. For just as a duke or ruler holds first place in a city, so this pontiff in the things that pertain to God, supply: are ordained. Ex. IV, 16: thou shalt be to him in those things that pertain to God, et cetera. II Cor. X, 4: the weapons of our warfare are not carnal, et cetera. Therefore, just as the things that pertain to the worship of God exceed temporal things, so the pontifical dignity exceeds all other dignities. Pontiffs therefore ought not to entangle themselves in secular business, setting aside the things that are toward God. II Tim. II, 4: no man being a soldier to God, et cetera. The act of the pontiff is that he may offer gifts, that is, things offered voluntarily, not extorted. Ex. XXV, 2: of every man that offereth of his own accord, you shall take. And sacrifices for sins, that is, which are offered to him for the satisfaction of sins. Lev. IV, 26: and the priest shall pray for them, and for his sins, and it shall be forgiven him. In which it is signified that everything that is offered, whether voluntary and votive, or for satisfaction, ought to be offered according to the disposition of the prelate. Consequently, when he says who can have compassion, he shows what is required for the exercise of the office, namely, compassion. And concerning this he does three things. First he shows that mercy and compassion are required for the exercise of the pontiff's office; second he shows the motive of mercy that is required, there: for that he himself also; third he shows the sign of mercy, there: and therefore. He says then: I say, that he ought to be in the things that pertain to God, yet he ought to be a mediator between man and God. Deut. V, 5: I was the mediator and the go-between, between the Lord and you. Therefore, just as through the devotion of prayer he ought to touch God as one extreme, so through mercy and compassion he ought to touch the other extreme, namely man. And therefore he says who can have compassion. II Cor. XI, 29: who is weak, and I am not weak? On the contrary, Amos VI, 6: they were not concerned for the affliction of Joseph. Now there is a twofold failing. For some fail out of ignorance. And therefore he says on them that are ignorant. Now to be ignorant, properly, is to lack the knowledge of those things which one ought to know. But some fail out of certain knowledge. And as to this he says and that err. He sets down the motive of compassion, when he says for that he himself also, et cetera. This motive is weakness. And those who are set over others are themselves sometimes weak. II Cor. IV, 7: we have this treasure in earthen vessels. And the reason for this is that they may, from themselves, have compassion on the weaknesses of others; and therefore the Lord permitted Peter to fall. Ecclus. XXXI, 18: understand the things of thy neighbor by thyself. And therefore he says for that he himself also is compassed with infirmity, namely, as to penalties and as to fault. Ps. VI, 2: have mercy on me, O God, for I am weak. Wis. IX, 5: man that is weak, and of short time, et cetera. And note that he says compassed. For carnal men have the weakness of sin within themselves. For in them reason and will are themselves subjected to sin. But the saints have it in the outward things, because they are not subject to sin, yet they are compassed about with the fragility of the flesh. Rom. VII, 25: with the mind I serve the law of God, but with the flesh, the law of sin. Now the sign of this is that both in the old law, as is clear Lev. IX, 7 and XVI, 6, and also now, as is clear in the canon of the Mass, when it is said for us sinners also, it has been established that the priest should offer also for himself, which would not be done unless there were the weakness of sins by which he is compassed, not oppressed. For if he be in mortal sin, he ought not to celebrate. And therefore he says and therefore he ought, as for the people, so also for himself to offer for sins. Consequently he sets down the manner of arriving at the pontificate, when he says neither doth any man. For this is contrary to nature, that anything should bring itself to a state higher than its own nature, just as air does not make itself fire, but is made fire by something higher. Whence it is not the discipline of God that anyone should take to himself honor by favor, by money, by power. Amos VI, 14: for in our strength we have taken to ourselves horns. Hos. VIII, 4: they have reigned, but not by me. But he ought to be called by God, as Aaron was. Ex. XXVIII, 1: take to thee Aaron. And therefore the Lord confirmed his priesthood, as is clear Num. XVII, 5 and following, through the rod that flourished. Such, then, ought to be taken, who do not thrust themselves forward. Whence in antiquity they used to be shown by a visible sign, as is clear of the blessed Nicholas, and many others. Consequently, when he says so also Christ, etc., he shows how Christ is a pontiff. And concerning this he does two things. First he shows how what has been said belongs to Christ; second from this he draws the conclusion intended, there: called by God, et cetera. Concerning the first he does three things. First he shows that Christ was made a pontiff not by himself, but by God; second he treats of his office, there: who in the days; third of his mercy, there: and indeed whereas he was. Concerning the first he does two things, because first he shows that Christ did not promote himself; second he shows by whom he was promoted, there: but he that said. He says then Christ did not glorify himself. Concerning which it should be known that he does not say: he did not make himself a pontiff, but he says he did not glorify himself, et cetera. For there are some who glorify themselves in order to become something, as hypocrites, who display certain things in themselves, so that they may be chosen, or obtain benefices; yet no one makes himself a pontiff: but Christ not only did not make himself a pontiff, but neither did he glorify himself so as to become a pontiff. Jn. VIII, 50: I seek not my own glory, and a little after it follows: there is my Father that glorifieth me. And this is true insofar as he is man, because insofar as he is God he has the same glory as the Father. Then when he says but he that said, he shows by whom he was promoted. And first he shows by whom he was glorified; second how he was designated a pontiff, there: and in another place. Now he was glorified by divine judgment, because, namely, the Lord spoke to him, in Ps. II, 7, thou art my son, et cetera. And this has been expounded above. Likewise Matt. IX, 17: this is my beloved son, in whom I am well pleased, et cetera. Since therefore it shows him begotten from eternity, it shows his glory. Above, I, 3: who being the brightness of glory, et cetera. The pontificate too is received from God insofar as he is man, as he says in another place, namely, in Ps. CIX, 5: thou art a priest, et cetera. Now the Apostle makes use of the authority of the Psalms as being more well-known and of greater authority, inasmuch as it was more frequently used. And he says priest, because he offered himself to God the Father. Eph. V, 2: he loved us, and delivered himself for us, an oblation and a sacrifice to God. And lest the priesthood of Christ be thought to be such as it was in the old law, he distinguishes it as to two things. First as to dignity, because forever. For that priesthood was temporal, for it was figural, and therefore it is not perpetual, but passes away when the thing figured comes. But the priesthood of Christ is eternal, because it is of the truth, which is eternal. Likewise his victim has the power of bringing into eternal life. Likewise it endures forever. Second as to the rite, because animals were offered; but here, bread and wine. And therefore he says according to the order of Melchisedech. This shall be expounded further on. Then when he says who in the days, etc., he shows that what pertains to the pontifical office belongs to Christ. And first he shows his condition; second his act, there: prayers; third the efficacy, there: with a strong cry. His condition is that he was one of the men, because, as has been said, a pontiff is taken from among men. And therefore he says who in the days of his flesh. Now flesh is here put for the whole of human nature, as that of Jn. I, 14: the Word was made flesh. But are there not now days of his flesh? And it seems that there are, by that of Lk. last: a spirit hath not flesh and bones, as you see me to have. Why then is the time before his passion and resurrection called rather the time or days of the flesh, than now? It must be said that flesh is sometimes taken for the fragility of the flesh, as I Cor. XV, 50: flesh and blood cannot possess the kingdom of God. Now Christ then had flesh that was fragile and corruptible. And therefore he says in the days of his flesh, that is, in which he bore flesh like unto that of a sinner, not sinful flesh. Now his act was that he offered prayers and supplications. This is the spiritual sacrifice which Christ offered. Now they are called prayers, that is, petitions. Jas. last: for the continual prayer of a just man availeth much. But they are called supplications as to the humility of the one praying, such as genuflections. Matt. XXVI, 39: he fell upon his face, praying. To whom? To God, namely to God the Father, who was able to save him from death. Now this he could do in two ways. In one way, that he should not die. Whence it is said Matt. XXVI, 39: Father, if it be possible, et cetera. Likewise, that he should raise him up from death. Ps. XV, 10: thou wilt not leave my soul in hell. Likewise XL, 10: but thou, O Lord, have mercy on me, and raise me up again. To this spiritual sacrifice the priesthood of Christ is ordered. Whence it corresponds to what was said above, that he may offer gifts, et cetera. Ps. XLIX, 23: the sacrifice of praise shall glorify me. Hos. XIV, 3: we will render the calves of our lips. The efficacy is shown from the manner of praying. Now two things are necessary to one who prays, namely fervent affection; likewise sorrow and groaning. Concerning these two, Ps. XXXVII, 9: Lord, all my desire is before thee, as to the first: and my groaning is not hidden from thee, as to the second. Now Christ had these two things; therefore, on account of the first, he says with a strong cry, that is, with the most efficacious intention. Lk. XXII, 43: being in an agony, he prayed the longer, et cetera. And chapter XXIII, 46, crying out, he said: Father, et cetera. The second, when he says and tears. For by tears the Apostle expresses the interior groaning of the one praying. Now this is not read in the Gospel; but it is probable that just as he wept at the raising of Lazarus, so also in his passion. For he did many things which are not written. Yet he did not weep for himself, but for us, whom his passion profited. Now it profited him himself, inasmuch as through it he merited to be exalted. Phil. II, 9: for which cause God also hath exalted him, et cetera. And therefore he was heard for his reverence, namely, which he had toward God above all others. Is. XI, 3: and he shall be filled with the spirit of the fear of the Lord. But on the contrary, it seems that he was not heard, first for himself, because the cup did not pass from him, which nevertheless he was asking. Likewise not for others, because it was not granted to the Jews, to whom he was asking that it be granted. Lk. XXIII, 34: Father, forgive them, et cetera. It must be said that Christ was heard in all the things that he willed to come to pass. Now he himself, according to the appetite of sensuality and according to the will, insofar as it is a certain natural appetite, shrank from death. And as to this he prayed, in order to show himself a true man. But by the will that follows deliberate reason, he willed to die. Whence he says, Lk. XXII, 42: nevertheless, not as I will, but as thou wilt. Likewise he did not will that it should be forgiven to all, but only to those who believed. And many were afterward converted.”

“We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told, I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest. II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ. III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin. 1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man. 2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest. IV. How this high priest must be qualified, Heb 5:2. 1. He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God. 2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted. V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing. VI. How this is brought home and applied to Christ: So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it. VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us. VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9. 1. The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits. 2. The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc. (1.) By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission. (2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.”

“For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Exo 28:1. And such an one is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath. In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows: that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.”

“For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron. Is ordained for men - Ὑπερ ανθρωπων καθισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man's salvation. That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view: 1. As the author and dispenser of all temporal good. 2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts: 1. Offerings or gifts. 2. Sacrifices. 1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged. 2. As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin. The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.”

“Every high priest. He speaks first of the office of priests in general, before he speaks of Christ’s priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) — The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. “This sacrifice of the Eucharist,” says St. Augustine, “has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice.” (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missam facere cœpi; I began to say mass. It was introduced into this country [of Great Britain] with Christianity itself. See Ven. Bede’s history, chap. xxvii. & b. 4. chap. xiv.”