Where the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchizedek.
All Commentaries on Hebrews 6:20 Go To Hebrews 6
Thomas Aquinas
AD 1274
311. – Above, the Apostle showed why he had confidence in them, namely, because of the good they performed; here he shows the same because of the promise made to the Patriarchs. Hence, he does two things: first, he mentions the promise; secondly, he assigns the reason for what he says (v. 16). In regard to the first he does three things: first, he shows to whom the promise was made; secondly, he shows that the way the promise was given was suitable (v. 13b) thirdly, the effect of the promise (v. 15).
312. – When God made a promise to Abraham: ‘To Abraham were the promises made and to his seed’ (Gal. 3:16). The reason for this is that by faith we adhere to God; consequently, by faith we obtain the promise. For the first example of faith was found in Abraham, and this because he was the first to withdraw from associating with unbelievers: ‘Go forth out of your country, and from your kindred, and out of your father’s house’ (Gen. 12:1); secondly, because he was the first to believe something above nature: ‘Who against hope believed in hope’ (Rom. 4:18). Hence, Gen. (15:6): ‘Abraham believed God and it was reputed to him unto justice.’ For he was the first to receive the seal of faith, namely, circumcision (Rom. 4:11).
313. – The manner in which the promise was suitable for two reasons: first, because of the oath; secondly, by reason of the words of the promise (v. 14).
314. – He says, therefore: God, wishing to show that His promise is firm and stable, since he had no one greater by whom to swear: ‘The Lord is high above all nations’ (Ps. 112:4), swore by himself: ‘By my own self have I sworn, says that Lord’ (Gen. 22:16). In this you have an example that an oath is not of itself unlawful, because the Scripture does not attribute to God anything which of itself is a sin. For Scripture intends to direct and lead us to God: ‘Be you followers of God, as most dear children’ (Eph. 5:1). Nevertheless, frequent swearing is forbidden: ‘Let not your mouth be accustomed to swearing’ (Sir. 23:9), and so are oaths taken in vain: ‘You shall not take the name of the Lord your God in vain’ (Ex. 20:7).
315. – Then (v. 14) he shows the manner in which the promise was made. As if to say: Do not believe me, unless I bless you. A blessing refers to bestowing benefits: ‘The blessing of the Lord makes men rich’ (Pr. 10:22); I will multiply you, which pertains to numerous offspring. Both promises were made to Abraham, as is clear from Gen. (14 & 15). But he repeats the words, blessing, I will bless, in order to designate both temporal and spiritual goods, and the continuance of his blessing. Or, ‘blessing I will bless’ in the multitude of holy offspring, which is designated by the stars of heaven: ‘Look up to heaven and number the stars if you can. And he said unto him: So shall your seed be’ (Gen. 15:5). And multiplying, I will multiply in the number of evil and perverse children, which are designated by the sands of the seashore. Or I will bless you in the good things of grace and multiply you in the good things of glory: ‘How great is the multitude of your sweetness, O Lord’ (Ps. 30:20).
316. – The effect of the promise was that Abraham, ‘having patiently endured, obtained the promise. For patient endurance consists not only in doing something great, but also in waiting a long time. But Abraham had the promise, although he never possessed the pace of a foot of land, as it says in Ac (7:5); furthermore, even until his old age he possessed no offspring. But he still kept his hope: ‘Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord’ (Jas. 5:10); ‘Look unto Abraham your father and to Sarah that bore you’ (Is. 51:2).
317. – Then when he says, Men indeed swear by a greater than themselves, he states the reason for the foregoing. In regard to this he does three things: first, he mentions a human custom; secondly, the reason behind the custom; thirdly, the fruit of the promise (v. 18).
318. – Two human customs are mentioned: one in regard to that by which one swears; the other in regard to the effect of an oath: in all their disputes an oath is final for confirmation. Now that by which one swears is greater, and reasonably so. For swearing is nothing more that settling a doubt. Therefore, just as in the sciences nothing is settled except by something more certain, so, because nothing is more certain with men than God, one swears by Him, as by something greater and more certain.
319. – But sometimes one swears by the Son, Who is less; as when one says, ‘by Christ’ or by the creature, as Joseph swore by the health of Pharaoh (Gen. 42:16). I answer that there are two ways of swearing by God: one is by a simple attestation, as when one says, ‘By God, it is so.’ As if to say: God is my witness that it is as I say: ‘For God is my witness, who I serve in spirit’ (Rom. 1:9). Another way is by execration, which occurs when something, such as the head of the soul or something of that sort, is offered unto God for vengeance, if it is not so. This is the way the Apostle swore in 2 Cor (1:23): ‘But I call God to witness upon my soul.’ As if to say: I offer my soul as witness, for which I take God’s name. And this is very solemn. But one swears by a creature not as such, but inasmuch as some sign of God’s power is resplendent in it. For since all power is from God (Rom. 13:1), then, inasmuch as someone exercises power over a group, if he swears by it, he swears by God, Whose power is reflected in it. This is the way Joseph swore by the health of Pharaoh. This, therefore, is what he says, Men swear by one greater than themselves.
320. – But it should be noted that those who are otherwise known as perjurers must be kept from taking oaths, because the greatest reverence should be shown an oath, and from their past actions it is presumed that they will not show an oath proper reverence. Likewise, children should not be compelled to take an oath before the years of puberty, because they do not yet have perfect use of reason to know what reverence must be paid an oath. Also persons of high stations; because an oath is required of those about whose words or actions there is doubt. But it detracts from persons of high station, when one doubts the truth of what they say. Hence, in the Decretals (q. 2, ch. 4) it says that a priest should not take an oath for some slight cause. But the causes in which it is lawful to swear are the following: for strengthening peace, as Laban swore (Gen. 31:48); secondly, for preserving one’s good name; thirdly, for pledging fealty, as vassals swore to their lord; fourthly, for having obedience fulfilled, if something honorable is commanded by a superior; fifthly, for obtaining security; sixthly, for attesting to a truth, which is the way the Apostle swore: ‘God is my witness, whom I serve in my spirit’ (Rom. 1:9).
321. – Then when he says, and an oath is final for confirmation, he mentions the effect of an oath, which is to put an end to all controversy. For just as in the sciences one stops when he has reduced his proof to the first principles, so is the divine law, when one come to the first truth, he stops and this is the time, when the first truth is invoked as a witness: ‘The master of the house shall be brought to the gods and he shall swear’ (Ex. 22:8). Thus all questions and all controversies are settled.
322. – Then when he says, So when God desired to show more abundantly to the heirs of the promise the immutability of his purpose, he interposed an oath, he states the reason why God willed to swear, namely, to show the immutability of His promise. Hence, he says, wherein, i.e., by the fact that He interposed an oath, desiring more abundantly to show; for it was abundant that He promised, but more abundant that He swore, desiring, I say, to show to the heirs of the promise, i.e., of the thing promised: ‘They that are the children of the promise are accounted for the seed’ (Rom. 9:8), to show, I say, the immutability of his purpose. It should be noted in regard to things which proceed from God that two things must be considered, namely, the coming-forth of things and God’s counsel by which such a coming-forth is caused. God’s counsel is absolutely unchangeable: ‘My counsel shall stand and all my will shall be done’ (Is. 46:10). But the disposition is quite changeable, for the Lord sometimes announces something according as the order and coming-forth of things requires, as in Is (38:1) ‘Take order with your house, for you shall die and not live’; for the cause of his sickness was such that he should die from it. Also in Jonah (3:4): ‘Yet forth days and Nineveh shall be destroyed’, because it has deserved destruction: ‘I will suddenly speak against a nation and a kingdom, to root out, to pull down and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them’ (Jer. 18:7). In this case the prophecy is a threat. But sometimes something is announced according to God’s eternal counsel, and in that case God never repents or retracts it: ‘But the triumpher in Israel will not spare, and will not be moved to repentance’ (1 Sam. 15:29). Yet it should be noted that whenever God promises something under oath, it is a prophecy of predestination which reveals God’s plan. Such a promise is absolutely unchangeable.
323. – Then (v.18) he shows the fruit of the promise: first, he shows that that fruit is; secondly, what follows upon it (v. 19).
324. – The fruit, of course, is that our hope is certain; hence, he says, that we might have strong, i.e., firm, encouragement of hope, by two unchangeable things, in which it is impossible that God should be false, namely, by God who promises and does not lie: ‘God is not a man that he should lie’ (Num. 23:19) and by the oath in which there is a stronger confirmation of the truth. But it should be noted that just as sensual delight is a sense experience and memory of the past, so hope is of the future: ‘None that trust in him shall fail in strength’ (1 Mac 2:61); ‘They that hope in the Lord shall renew their strength, and they shall take wings as eagles; they shall run and not be weary, they shall walk and not faint’ (Is. 40:31). We may have, I say, we who have fled for refuge from the evils of the world and the onslaught of the enemy, to seize the hope set before us: ‘Lord, you have been my refuge’ (Ps. 89:11); ‘The name of the Lord is a strong tower; the just runs to it and shall be exalted’ (Pr. 18:10).
325. – Then when he says, we have this as a sure and steadfast anchor of the soul, he shows that faith will obtain that promise; and he makes use of a simile. For he compares hope to an anchor, which just as it secures ship in the sea, so hope secures the soul in God in this work, which is, as it were, a kind of sea: ‘So is this great sea, which stretches wide its arms’ (Ps. 103:25); hence, it is made of iron: ‘I know whom I have believed and I am certain’ (2 Tim. 1:12). Also it should be firm, so that is it is not easily removed from the ship; thus a man should be held fast to that hope as an anchor and hope is that the anchor is fixed to a low place, but hope is fixed in the highest, namely, to God. For nothing in the present life is so firm that the soul could be secure and at rest; hence, it says in Gen. (8:8) that the dove found no place where her foot might rest. And, therefore, he says that this hope should enter into the inner shrine behind the veil. For the Apostle understand the present condition of the Church by the holy things that were in the tabernacle; but by the holy of holies, which was separated from the saints by a veal, he understands the state of future glory. Therefore, he wills that the anchor of our hope be fixed in that which is now veiled from our eyes: ‘The eye has not seen, O God, besides thee, what things you have prepared for them that wait for you’ (Is. 64:4); ‘How great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you!’ (Ps. 30:20). This, our forerunner, who has entered there, has fixed there; hence, it says in Jn (14:2): ‘I go to prepare a place for you.’ He shall go up that shall open the way before them’ (Mic. 2:13). Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as it says in the collect of vigil and of Ascension day. Yet because the high priest alone was permitted to enter within the veil (Lev 16), he says that Jesus has entered on our behalf, having become a high priest for ever after the order of Melchizedek. Notice how elegantly the Apostle returns to his main theme. For he had begun to speak of the priesthood and then digressed; but now he returns to it, as is obvious.
