But this, for that he continueth for ever, hath an everlasting priesthood,

“"And inasmuch as not without an oath." What is "And inasmuch as not without an oath"? That is, Behold another difference also. And these things were not merely promised (he says). "For those priests were made without an oath, but This with an oath, by Him that said unto Him, The Lord swore and will not repent, Thou art Priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better covenant." He lays down two points of difference, that it hath no end as the covenant of the Law had; and this he proves from its being Christ who exercises the priesthood; for he says "according to the power of an endless life." And he proves it also from the oath, because "He swore," and from the fact; for if the other was cast out, because it was weak, this stands firm, because it is powerful. He proves it also from the priest. How? Because He is One only; and there would not have been One only, unless He had been immortal. For as there were many priests, because they were mortal, so here is The One, because He is immortal. "By so much was Jesus made a surety of a better covenant," inasmuch as He swore to Him that He should always be Priest; which He would not have done, if He were not living.”

“For the high priest being eternal, of necessity the salvation also and the Tabernacle are eternal, in accordance again with what is written: And they indeed are many priests, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable. Wherefore also, he is able to save to the uttermost them that draw near unto God through him, seeing that he always liveth to make intercession for them. For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens. The expression higher than the heavens means, according to the idiom of the language, heaven; and, more clearly still, the expressions "unchangeable", and "the abiding for ever", and "always" indicate a state of things that is indissoluble. For if the priest is unchangeable, the Tabernacle also, wherein he exercises his office, must of necessity be unchangeable, that is, exempt from succession.”

“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.”

“For such an high priest became us,.... Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted: who is holy; by nature, originally and underivatively, perfectly and completely, internally as well as externally; he was typified by the high priest, who had holiness to the Lord written on his forehead, and far exceeds any of the priests in holiness; and such an one becomes us, for had he not been holy he could not have entered into the holy place for us, or have appeared there on our account, or have been our sanctification; so Philo the Jew speaks of the true priest as being not man, but the divine Word, and as free from all sin voluntary and involuntary (x). harmless; without any vitiosity in his nature, without guile in his mouth, or malice in his heart; doing no injury to any man's person or property: the character chiefly regards the innocence and holiness of his life and conversation; and in which he exceeded the priests under the law; and is a suitable one for us, for hereby he was fit to be made sin, and to take it away: undefiled; with the sin of Adam, with which all mankind are defiled; with the blood of slain beasts, with which the priests under the law were sprinkled; with the filthy conversation of the wicked, which affects good men: hence he was more excellent than the priests under the law; and one that becomes us, since his blood is the blood of a lamb, without spot and blemish: the high priests under the law, according to the Jews (y), were to excel their brethren in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness: separate from sinners; not but that he took the nature of sinners, though not a sinful nature; and he was often in the company of sinners, when on earth, and was reckoned among them, and as one of them; but he was separated from them in Adam; he was not among the individuals of human nature that sinned in him; and he was brought into the world in a different manner from them, not descending from Adam by ordinary generation; and he had no communion with them in sin; nor did he encourage them to it in the days of his flesh; and now he is removed far from them; and herein he exceeds the priests under the law, and is suitable to us: the Syriac and Ethiopic versions read, "separate from sins"; the allusion seems to be, to the separating of the high priest from his own house to one of the courts of the temple seven days before the day of atonement (z), and so before the burning of the heifers (a): and made higher than the heavens; than the visible heavens, the airy and starry heavens, and than the angels in heaven; and so preferable to the high priests, and exceedingly agreeable to us, Heb 4:14 the allusion may be to the carrying of the high priest on the day of atonement to an upper chamber in the temple, called the chamber of Abtines (b): this may be understood either of Christ's exaltation in heaven, where angels are subject to him, and his priesthood is completed; or of his excelling the angels in the holiness of his nature, which agrees with the other characters in the text, and stands opposed to the infirmities of the priests. (x) De Profugis, p. 466, 467. & de Victimis, p. 843. (y) Maimon, & Bartenora in Misn, Yoma, c, 1. sect. 3. (z) Misn. Yoma, c. 1. sect. 1. (a) Misn. Parah, c. 3. sect. 1. (b) Misn. Yoma, c. 1. sect. 5.”

“he--emphatic; Greek, "Himself." So in Psa 110:4, "THOU art a priest"; singular, not priests, "many." continueth--Greek, simple verb, not the compound as in Heb 7:23. "Remaineth," namely, in life. unchangeable--Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter (Pe1 5:1).”