Thomas Aquinas Commentary Hebrews 5:1-7

"For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity; and by reason thereof is bound, as for the people, so also for himself, to offer for sins. And no man taketh the honor unto himself, but when he is called of God, even as was Aaron. So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee: as he saith also in another [place,] Thou art a priest for ever After the order of Melchizedek. Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear," — Hebrews 5:1-7 (ASV)

As we said at the beginning of this letter, the Apostle’s intention is to show that Christ is more excellent than all those from whom the Law derives its authority. These include the angels, by whose ministry it was given—Being ordained by angels in the hand of a mediator (Galatians 3:19)—and Moses, who was the lawgiver—The law was given by Moses (John 1:17). It also includes the priesthood and high priesthood of Aaron, by whom the Law was administered.

Having finished discussing the first two, the author now deals with the third point: the excellence of Christ’s priesthood over that of Aaron. In this regard, he does two things:

1. He shows that Christ is a high priest.
2. He shows that Christ is more excellent than the high priest of the Old Law (see chapter 7).

Concerning the first point—that Christ is a high priest—the author again does two things:

1. He demonstrates that Christ is a high priest.
2. He prepares his hearers for what follows (v. 11).

To demonstrate that Christ is a high priest, the author does three things:

1. He shows what is required of a high priest.
2. He shows the compassion necessary in a high priest (v. 2).
3. He shows the way of attaining the high priesthood (v. 4).

Regarding the office of high priest, the author mentions four aspects:

1. The exalted nature of the office: chosen from among men.
2. Its purpose: appointed to act on behalf of men.
3. Its context: in relation to God.
4. Its function: to offer gifts and sacrifices for sins.

Therefore, the author says this office suits a man, not an angel. Since we have a great high priest, and He is Christ, it follows that He must be a man, for every high priest chosen from among men ought to be a man. God willed that humanity should have someone like themselves to whom they might run for help. For this reason, the Church also has ordained that when a suitable person is found within a community, a foreigner should not be chosen: I will give her vine-dressers out of the same place (Hosea 2:15); You shall set him whom the Lord, your God, shall choose out of the number of your brethren. You may not make a man of another nation king that is not your brother (Deuteronomy 17:15).

A high priest is chosen from the people because he should excel the others, as Saul did (1 Samuel 10:23). Accordingly, Christ asked Peter, whom He wished to set over the others, if he loved Him more than the others (John 21:15).

The end and purpose of the office is that the high priest is appointed to act on behalf of men, that is, for their benefit. He is not appointed for his own glory, for accumulating riches, or for enriching his family: And ourselves, your servants for Jesus’ sake (2 Corinthians 4:5); according to the power which the Lord has given me for edification and not for destruction (2 Corinthians 13:10). If he seeks his own interests, he is not a shepherd but a hired hand.

The nature of this dignity is that the high priest is set over the others in things that pertain to God, just as a leader or ruler is set over a city. As it is written, you shall be for the people to God-ward (Exodus 4:16); and again, for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds (2 Corinthians 10:4). Therefore, just as the things that pertain to the worship of God transcend temporal things, so the pontifical dignity exceeds all other dignities. High priests, then, should not entangle themselves with secular business and neglect the things that pertain to God: No man that warreth entangleth himself with the affairs of this life (2 Timothy 2:4).

The act of the high priest is to offer gifts—that is, voluntary offerings, not extorted ones: Of every man that giveth it willingly with his heart you shall take my offering (Exodus 25:2)—and sacrifices for sins, which are offered to make satisfaction for sins: The priest shall make an atonement for him as concerning his sin, and it shall be forgiven him (Leviticus 4:26). This indicates that everything offered, whether voluntary, under a vow, or for satisfaction, should be offered according to the disposition of the presiding leader.

Then (v. 2) the author shows what is required in the exercise of the high priesthood, namely, pity. In this regard, he does three things:

1. He shows that mercy and compassion are required for the exercise of the high priesthood.
2. He gives the motive for this mercy (v. 2b).
3. He provides the sign of this mercy (v. 3).

The author says that the high priest must act in things that pertain to God, yet he should be a mediator between God and man: I stood between the LORD and you at that time (Deuteronomy 5:5). Therefore, just as he should reach God through the devotion of prayer, so by mercy and compassion he should reach man. Hence, he says the high priest is one who can have compassion on the ignorant and on them that are out of the way. As the Apostle says elsewhere, Who is weak, and I am not weak? (2 Corinthians 11:29). On the other hand, some are not grieved for the affliction of Joseph (Amos 6:6). Defects are of two kinds: some fail from ignorance, and others fall with full knowledge. Regarding the first, he says, on the ignorant, which properly means lacking knowledge of things one ought to know. Regarding the second, he says, and on them that are out of the way, meaning those who err.

The motive for mercy is mentioned when he says, for that he himself also is compassed with infirmity. That motive is weakness. As it is written, But we have this treasure in earthen vessels (2 Corinthians 4:7). The reason for this is so that he may have compassion on the weaknesses of others. This is why the Lord permitted Peter to fall: Judge of the disposition of your neighbor by yourself . Therefore, he says, because he himself also is compassed with infirmity, namely, with penalty and guilt: Have mercy upon me, O LORD; for I am weak (Psalms 6:3); for I am a feeble man, and of short time, and too young for the understanding of judgment and laws .

Note that he says the priest is compassed with (or beset by) infirmity. Carnal men have the weakness of sin within themselves, but they are also beset by the weakness of the flesh: So then with the mind I myself serve the law of God; but with the flesh the law of sin (Romans 7:25).

The sign of this is that it was decreed, both in the Old Law (Leviticus 9) and now, as is clear from the canon of the Mass (“and to us sinners”), that the priest must offer sacrifice for himself. He would not do this unless he were oppressed by the weakness of sins with which he is beset. Indeed, if he is in mortal sin, he should not celebrate the Mass. Therefore, the author says: And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

Next, he describes how one attains the priesthood, saying, And no man taketh this honour unto himself. It is contrary to nature for anything to raise itself to a state higher than its own nature, just as air does not make itself fire but is made so by something higher. Hence, God’s order does not allow anyone to take this honor to himself by favor, money, or power: Have we not taken to us horns by our own strength? (Amos 6:13); they have set up kings, but not by me (Hosea 8:4). Rather, one must be called of God, as was Aaron. The Lord confirmed Aaron’s priesthood with a rod that flowered. Therefore, only those should be accepted who do not impose themselves. In former times, they were indicated by a visible sign, as were Saint Nicholas and many others.

Then (v. 5) he shows how Christ is a high priest. In this regard, he first shows that the previously mentioned qualities belong to Christ, and from this he draws a conclusion (v. 10). To do this, he demonstrates that Christ was made a high priest not by Himself but by God, then treats of His office (v. 7), and finally of His mercy (v. 8). First, he shows that Christ did not promote Himself, and second, by whom He was promoted (v. 5b).

He says, therefore: So also Christ glorified not himself to be made an high priest. It should be noted that he does not say Christ did not make Himself a priest, but that He did not glorify Himself to be made one. Some people exalt themselves to become a priest, like hypocrites who display certain qualities to be chosen or to obtain church offices. Yet no one makes himself a high priest. But Christ not only did not make Himself high priest, He did not even exalt Himself to be made one: I seek not my own glory: there is one that seeketh and judgeth (John 8:50), and later, it is my Father that honoureth me (John 8:54). This is true insofar as He is man, because as God He has the same glory as the Father.

Then (v. 5b) he shows by whom Christ was promoted. He was glorified by the divine judgment, because the Lord spoke to Him in Psalm 2:7: You are my Son; this day have I begotten you, and in Matthew 3:17: This is my beloved Son, in whom I am well pleased. By showing Him begotten from eternity, He shows His glory: Who being the brightness of his glory, and the express image of his person . As man, He also receives the high priesthood from God, as it says in another place: You are a priest for ever after the order of Melchizedek. The Apostle uses the authority of the Psalms as they were more famous and more often consulted.

He says, priest, because Christ offered Himself to God the Father: He loved us, and has given himself for us an offering and a sacrifice to God (Ephesians 5:2). But lest anyone suppose Christ’s priesthood is like that of the Old Law, he distinguishes it on two points. First, its authority, because it is for ever, whereas the other was temporary and passed away with the coming of the One it prefigured. Likewise, its victim has the power to bring one to eternal life, and it lasts forever. Second, its ritual, because animals were offered in the old one, but here bread and wine were offered by its type, Melchizedek. Hence, he says, after the order of Melchizedek.

Then (v. 7) he shows that what pertains to the priestly office belongs to Christ. He shows:

1. His condition.
2. His act (v. 7b).
3. His efficacy (v. 7c).

His condition was that He was taken from men, because, as has been stated, a high priest is taken from among men. Therefore, he says, Who in the days of his flesh. Here, "flesh" is taken to mean the entire human nature: The Word was made flesh (John 1:14). But are the days of His flesh no longer here? It seems they are, for it says in Luke 24:39: a spirit hath not flesh and bones, as you see me have. Why, then, is the time before His Passion and resurrection considered the "days of his flesh" more than now? I answer that "flesh" can stand for the weakness of the flesh, as in 1 Corinthians 15:50: flesh and blood cannot inherit the kingdom of God. Before the Passion, Christ had weak and corruptible flesh. Therefore, he says, in the days of his flesh, meaning the time in which He wore flesh that was like a sinner’s, but was not sinful.

His act was to offer prayers and supplications, which is the spiritual sacrifice Christ offered. They are called prayers, or petitions: The effectual fervent prayer of a righteous man availeth much (James 5:16). They are also called supplications on account of the humility of the one praying: He fell on his face, and prayed (Matthew 26:39). To whom did He pray? To God the Father, who was able to save him from death. He was able to do this in two ways: first, by saving Him from dying: O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you will (Matthew 26:39). Second, by raising Him up from death: because you will not leave my soul in hell (Psalms 16:10); and again: But you, O LORD, be merciful unto me, and raise me up (Psalms 41:10). The priesthood of Christ is ordained for that spiritual sacrifice; hence, He was appointed to offer gifts and sacrifices for sins: Whoso offereth praise glorifieth me (Psalms 50:23); so will we render the calves of our lips (Hosea 14:2).

His efficacy is shown by the way He prays. Two things are necessary in one who prays: fervent love, along with pain and groans. These are mentioned in Psalm 38:9-10: Lord, all my desire is before you, as to the first, and my groaning is not hid from you, as to the second. Christ had both of these. Therefore, regarding the first, he says, with strong crying, meaning with a most powerful intention: And being in an agony he prayed more earnestly (Luke 22:44). Again, in Luke 23:46: And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit. Because of the second, he says, and tears. By tears, the Apostle means the internal groans of the one praying. This is not mentioned in the Gospel, but it is probable that just as He wept at the resurrection of Lazarus, so also He wept during His Passion, for He did many things that are not written. He did not weep for Himself, but for us whom the Passion was to benefit, although it did benefit Him, inasmuch as He merited exaltation by it: Wherefore God also has highly exalted him, and given him a name which is above every name (Philippians 2:9). Therefore, He was heard in that he feared, which refers to the godly fear He had toward God: And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding... and shall make him of quick understanding in the fear of the LORD (Isaiah 11:2–3).

Nevertheless, it seems that He was not heard; first, for Himself, because the cup did not pass from Him; and second, for the others for whom He begged forgiveness: Father, forgive them; for they know not what they do (Luke 23:34). I answer that Christ was heard in regard to everything He truly willed. He shrank from death under the influence of the sensitive appetite and of the will acting as a natural appetite. It was under these influences that He prayed, thus showing Himself to be a true man. But under the influence of the will informed by reason, He willed to die; hence He says, not as I will, but as you will (Matthew 26:39). Furthermore, He did not will to forgive all of them, but only those who would believe; and many of them were converted later.