For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens;

“"For such an High Priest also became us, who is holy, harmless, undefiled, separate from the sinners." Thou seest that the whole is said with reference to the manhood. (But when I say "the manhood," I mean the manhood having Godhead; not dividing one from the other, but leaving you to suppose what is suitable.) Didst thou mark the difference of the High Priest? He has summed up what was said before, "in all points tempted like as we are yet without sin." "For" (he says) "such an High Priest also became us, who is holy, harmless." "Harmless": what is it? Without wickedness: that which another Prophet says: "guile was not found in His mouth," that is, He is not crafty. Could any one say this concerning God? And is one not ashamed to say that God is not crafty, nor deceitful? Concerning Him, however, in respect of the Flesh, it might be reasonable to say it. "Holy, undefiled." This too would any one say concerning God? For has He a nature capable of defilement? "Separate from sinners."”

“Who then is so just and holy a priest as the only Son of God, who had no need of a sacrifice for the washing away of his own sins, neither original sins nor those that are added from human life? And what could be so fittingly chosen by men to be offered for them as human flesh? And what so suitable for this immolation as mortal flesh? And what so clean for cleansing the vices of mortals as the flesh born in the womb without the contagion of carnal concupiscence, and coming from a virginal womb? And what could be so acceptably offered and received as the flesh of our sacrifice made the body of our priest? Four things are to be considered in every sacrifice: by whom it is offered, to whom it is offered, what is offered, and for whom it is offered.”

“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 the law maketh men high priests which have infirmity,.... Every word has an emphasis on it, and shows the difference between Christ and these priests: they were many; they were made priests by the law, the law of a carnal commandment, which made nothing perfect, and was disannulled; they were men that were made priests by it, and could not really draw nigh to God, and mediate with him for themselves, or others, nor atone either for their own or others' sins; and they were men that had infirmity, not natural and corporeal, for they were to have no bodily blemishes and deficiencies in them, but sinful ones; and especially such were they who bore this office under the second temple, and particularly in the times of Christ and his apostles (d): but the word of the oath, which was since the law; that word which had an oath annexed to it, which declared Christ an high priest after the order of Melchizedek, was since the law of the priesthood of Aaron; for though Christ was made a priest from eternity, yet the promise which declared it, and had an oath joined to it, was afterwards in David's time, Psa 110:4 and this word of the oath maketh the son; not a son, but a priest; publishes and declares him to be so: Christ, though a man, yet he is not mere man; he is the Son of God, and as such opposed to men; and therefore is not the Son of God as man; and this shows that he was a son before he was a priest, and therefore is not so called on account of his office; and it is his being the Son of God which gives lustre and glory to his priestly office, and virtue and efficacy to his sacrifice and intercession, and gives him the preference to all other priests: who is consecrated for evermore; or "perfected", or "perfect"; he is perfect in his obedience and sufferings, in his sacrifice, and as he is now in heaven, in complete glory; the law made men priests that did not continue, but Christ is a priest for evermore, and absolutely, perfect. (d) Vid. T. Bab. Yoma, fol. 8. 2. & 9. 1. Next: Hebrews Chapter 8”

“Such a high priest became us - Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest: - 1. He was required to be holy, ὁσιος, answering to the Hebrew חסיד chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate. 2. He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others. 3. He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum, without blemish - having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct. 4. He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων. By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society. 5. Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God. But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews. 1. He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind. 2. Harmless - perfectly without sin in his humanity, as well as his divinity. 3. Undefiled - contracted no sinful infirmity in consequence of his dwelling among men. 4. Separate from sinners - absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness! 5. Higher than the heavens - more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy. But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. He was holy; We, unholy. He was harmless; We, harmful, injuring both ourselves and others. He was undefiled; We, defiled, most sinfully spotted and impure. He was separate from sinners; We were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. He was higher than the heavens; We, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Savior, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, "after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition." Milton on Reformation, in fine.”

“such--as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest." holy--"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Psa 16:10). harmless--literally, "free from evil" and guile, in relation to Himself. undefiled--not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him. separate--rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Lev 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Eph 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN]. made--Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare Heb 1:4). higher than the heavens--for "He passed through [so the Greek] the heavens" (Heb 4:14).”