For the law makes men high priests who have weakness; but the word of the oath, which was since the law, makes the Son, who is consecrated forevermore.
All Commentaries on Hebrews 7:28 Go To Hebrews 7
Thomas Aquinas
AD 1274
364. – Having proved by the authority of the Psalmist that the priesthood of Christ is preferred to the Levitical and does away with it, the Apostle now proves the same thing by two other authorities: first, from the fact that he says, ‘The Lord has sworn’; secondly, that he says, ‘You are a priest’ (v. 23).
365. – In regard to the first he forms the following 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 from what he says, the Lord has sworn; but not the priesthood of Aaron, as is clear from Exodus (28:1): ‘Take unto you also Aaron’, therefore, etc. In regard to the major premise he says, and it was not without an oath. Those who formerly became priests took their office without an oath, but this one was addressed with an oath. All this is set down to prove that the priesthood of Christ is firmer; because, as has been stated above, every promise made in the Old Testament by an oath is a sign of God’s unchangeable plan. Therefore, because that promise about Christ was made with an oath of David and to Abraham, Christ is called their son in a special way (Mt. 1:1). But that oath designates the eternity of Christ’s power: ‘His power is an everlasting power’ Dan (7:14); ‘And of his kingdom there will be no end’ (Lk. 1:33).
366. – This makes Jesus the surety of a better covenant, because His priesthood is firmer, which is evident, because it was set up with an oath. Therefore, it is necessary that something better and firmer be obtained by it. But it should be noted that a priest is a mediator between God and the people: ‘I was the mediator and stood between the Lord and you’ (Date: 5:5). But a priest should bring God and the people to concord. And this is done, as it were, by a pact dealing with temporal goods, in which only the affection for carnal things rested, as it says in Ps. 72 (v. 5): ‘For what have I in heaven? and besides you what do I desire upon earth?’ Consequently, it was fitting that another priest should come to be a surety, i.e., a promise, of a better testament and of a better pact, because it is concerned with spiritual and stable goods; and this is Jesus: ‘I will make a new covenant with the house of Israel and with the house of Judah, not according to the convenient which I made with their fathers’ (Jer. 31:31); ‘Do penance, for the kingdom of heaven is at hand’ (Mt. 4:17).
367. – Then when he says, the former priests were many in number, he uses another clause stated in the authority: You are a priest forever. In regard to this he does two things: first, he shows why this phrase forever, is used; secondly, from this he shows that the priesthood of Christ has greater efficacy than the priesthood of Old Testament (v. 25).
368. – He shows that he is the true priest, because the others were prevented by death from continuing, because all must die. Hence, when Aaron died, Eleazar succeeded, as is clear from Numbers (20:28) and so on. For as we notice in natural things, which are signs of spiritual things, incorruptible things are not multiplied under the same species; hence, there is but one sun: so in the spiritual things in the Old Testament, which was imperfect, the priests were multiplied. This was a sign that the priesthood was corruptible, because incorruptible things are not multiplied in the same species. But the priest who is Christ is immortal, for He remains forever as the eternal Word of the Father, from Whose eternity redounds an eternity to His body, because ‘Christ rising from the dead, dies now no more’ (Rom. 6:9). Therefore, because he continues forever, he holds his priesthood permanently. Therefore, Christ alone is the true priest, but others are His ministers: ‘Let a man so account of us as the ministers of Christ’ (1 Cor. 4:1).
369. – Then (v. 25) he shows His efficacy. In regard to this he does two things: first, he shows His efficacy; secondly, the mode of His efficacy (v. 25b).
370. – His efficacy lies in the fact that the cause is more potent than its effect; therefore, a temporal cause cannot produce an eternal effect. But Christ’s priesthood is eternal; but not the Levitical, as has been proved. Therefore Christ is able to save for all time. But this could not be done, unless He had divine power: ‘Israel is saved in the Lord with an eternal salvation’ (Is. 45:17).
371. – But the mode is that He goes by Himself to God. And he describes that mode from three standpoints, namely, from the excellence of His power, of His nature, and of His piety. Of His power, indeed, because by Himself. But on the other hand one who goes to another is distant from him. But Christ is not distant from God. I answer that in those words the Apostle shows forth the two natures: namely, the human according to which it befits Him to come to God, because in it He is distant from God (but He does not go from a state of guilt to a state of grace, but He goes by the intellect’s contemplation and by love and by the attainment of glory), and the divine nature by the fact that he says that He goes to God by Himself. For if He were pure man, He could not go by Himself: ‘No one can come to me, unless the Father who sent me draw him’ (Jn. 6:44). Therefore, when the Apostle says that He comes by Himself, he is showing forth His power: ‘Walking in the greatness of his strength’ (Is. 63:1). Therefore, He comes as man, but by Himself as God.
372. – He shows the excellence of His nature when he says, always living; for otherwise His priesthood would come to an end: ‘I was dead and behold I am living forever and ever’ (Rev. 1:18).
373. – He shows the excellence of His piety when he says, to make intercession for them, because, although He is so powerful, so lofty, yet along with this He is pious, for He makes intercession for us: ‘We have an advocate with the Father, Jesus Christ, the just’ (1 Jn. 2:1). He interposes for us, first, His human nature, which He assumed for us by representing; secondly, His most holy soul’s desire, which He had for our salvation and with which He intercedes for us. Another version has, ‘coming by Him,’ and then those whom He saves are designated, because they come to God by faith in Him: ‘Being justified, therefore, by faith, let us have peace with God through our Lord Jesus Christ, by Whom also we have access by faith into this grace’ (Rom. 5:1).
374. – Then when he says, for it was fitting that we have such a high priest, he shows from Christ’s excellence the excellence of His priesthood. In regard to this he does two things: first, he shows that the perfections of the conditions required for the priesthood of the Old Law suited Him; secondly, that He has no imperfections (v. 27).
375. – So he sets down four qualities in Him that were supposed to be in the priesthood of the Law: first, that he is holy: ‘They offer the burnt offerings of the Lord and the bread of their God, and therefore they shall be holy’ (Lev. 21:6). But Christ had this perfectly. For holiness implies purity consecrated to God: ‘Therefore, also the Holy which shall be born of you shall be called the Son of God’ (Lk. 1:35) ; ‘That which is conceived in her is of the Holy Spirit (Mt. 1:20); ‘The saint of saints will be anointed’ (Dan 9:24). Secondly, he should be innocent: ‘Let them keep my precepts that they may not fall into sin’ (Lev. 22:9). But, properly speaking, innocence is purity toward one’s neighbor: ‘The innocent in hands, and clean of heart: who has not taken his soul in vain, nor sworn deceitfully to his neighbor’ (Ps. 23:4). But Christ was completely innocent, being One Who did not sin’ ‘I have walked in my innocence’ (Ps. 25:11). Thirdly, that he be unstained and this in regard to himself: ‘Whosoever of our seed through their families has a blemish, he shall not offer bread to his God’ (Lev. 21:17). Of Christ it is said in a figure: ‘It shall be a lamb without blemish’ (Ex. 12:5). Fourthly, he must be separated from sinners: ‘He shall not mingle the stock of his kindred with the common people of his nation’ (Lev. 21:15). But Christ was perfectly separated from sinners: ‘Blessed is the man who has not walked in the counsel of the ungodly nor stood in the way of sinners’ (Ps. 1:1). This is, of course, true in regard to a like life: ‘His life is not like other men’s’ (Wis. 2:15), but not in regard to His dealings with others, because ‘He conversed with men’ (Bar. 3:38) and this with a view to their conversion: ‘Why does your master eat with sinners?’ (Mt. 9:11). And to such a degree He was separated that He was made higher than the heavens, i.e., exalted above the heavens: ‘He sits on the right hand of the majesty on high’ (Heb. 1:3). Therefore, he is a sufficiently competent priest.
376. – Then when he says, He has no need, like those high priests, to offer sacrifices daily, first for his own sins, he removes from Him anything that was imperfect in the priesthood of the Law. But what was imperfect was that he needed the sacrifices of atonement: ‘He shall offer the calf for himself; and the goat for the people (Lev. 16:11). Therefore, he prayed for himself; and not only once but frequently. The reason for this is that the law appoints men in their weakness as high priests: ‘A weak man and of a short time’ (Wis. 9:5). But the word of the oath established the Son (Who had none of these imperfections, but was completely perfect), Who is after the Law, a priest to continue forever. For He did not offer for His own sins but for ours: ‘He was wounded for our iniquities’ (Is. 53:5). Nor did He offer for us frequently, but only once: ‘Christ died for our sins’ (1 Pt 3:18). For His one offering is enough to take away the sins of the entire human race.
