Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.

“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.”

“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...”

“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.”

“And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them (a): so Joshua ben Gamla became an high priest (b); and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office, but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones. (a) T. Bab. Yoma, fol. 8. 2. Bartenora in Misn. Yoma, c. 1. sect. 1. & Maimon. in ib. sect. 3. (b) Misn. Yebamot, c. 6. sect. 4. & Gloss. in T. Bab. Yoma, fol. 18. 1.”

“This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office. But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind. Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate." It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God's holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.”

“See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, “he that is appointed to be a bishop or priest, needeth no consecration:” words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)”

“no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (Heb 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.”