Hebrews 5 · The Lantern

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.

"Honour widows that are widows indeed." Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters.

"among men is appointed on behalf of men in things pertaining to God." Among men, he says, being appointed on behalf of men in things pertaining, he becomes in the things pertaining to God. And what are the things pertaining to God? He himself says, in order to offer both gifts and sacrifices for sins of the people.

239. – As we have said at the beginning of this epistle, the Apostle's intention is to show that Christ is more excellent than all those from whom the Law derives authority, namely, the angels, by whose ministry it was given: 'Being ordained by angels in the hand of a mediator' (Gal. 3:19), and Moses, who was the law-giver: 'The law was given by Moses' (Jn.

The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.

And in consequence of his weakness Jesus "felt a proper compassion" for sins, because he had clothed himself with the flesh of sin. And he had the duty "to offer a sacrifice both for his people and for himself and his sins."

That is, to bring into proportion, to sympathize, to condescend, and to grant forgiveness to those who sin out of ignorance. But observe that ignorance and error produce every sin. For although it may seem that someone knows evil, yet, being darkened at the moment of action, he suffers from ignorance and error, carried away by the allure of pleasure.

245. – Then (v. 2) he shows what is required in the exercise of the high priesthood, namely, pity. In regard to this he does three things: first, he shows that for the exercise of the high priesthood mercy and compassion are required; secondly, a merciful motive (v. 2b); thirdly, the sign of mercy (v. 3). 246.

Because of this, he must offer sacrifices for sins for the people, as well as for himself.

"And because of this, he is obligated," since he himself, he says, is under sin, and he must make the offering common for both his own and the sins for the people.

All of this is far from common between Christ and others; rather, in this He surpasses them. For the Lord had no weakness—namely, weakness toward sin—and He did not offer gifts and sacrifices for Himself, but for all people.

248. – But the sign of this is that even in the Old Law (Lev 9), as well as now, as is clear from the canon of the Mass: 'And to us sinners', it has been decreed that the priest offer also for himself, which he would not do, 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.

Nobody takes this honor on himself, but he is called by God, just like Aaron was.

He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.

The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord's high priesthood.

249. – Then he describes how one goes about attaining to the priesthood when he says, And one does not take the honor upon himself. For it is contrary to nature for anything to raise itself to a higher state than its nature, as air does not make itself fire, but is made so by something higher.

So also Christ did not glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."

But the "Jesus" there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot," and named the Priest of God the F…

The Apostle also mentions this passage, saying in the Epistle to the Hebrews: Even as 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 Melchisedec; thus extracting all that referred to the humanity of C…

250. – Then (v. 5) he shows how Christ is high priest. In regard to this he does two things: first, he shows that the aforesaid belongs to Christ; secondly, from this he draws a conclusion (v. 10). In regard to the first he does three things: first, he shows that Christ was made a high priest not by Himself but by God; secondly, he treats of His office (v.

As he says also in another place, "You are a priest forever, after the order of Melchizedek."

"As He saith also in another place, Thou art a Priest forever after the order of Melchisedech." Unto whom now was this spoken? Who is "after the order of Melchisedech"? No other than He. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other than Him.

That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine.

As man He also receives the high priesthood from God: as he says also in another place: 'You are a priest for ever according to the order of Melchizedech'. But the Apostle uses the authority of the Psalms as being more famous and more often consulted.

He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,

With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed…

He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer.

253. – Then (v. 7) he shows that what pertains to the priestly office belongs to Christ: first, he shows his condition; secondly, His act (v. 7b); thirdly, His efficacy (v. 7c). 254. – 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.

though he was a Son, yet learned obedience by the things which he suffered.

And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth?

Now as far as the phrase "although being a Son" is concerned, if someone should understand it as a transposition—and such a trope is uncustomary for the excellent apostle—the natural reading of the passage would be something like this: "Who in the days of his flesh, although being a Son, made petitions and supplications," etc.

258. – Having listed three things which pertain to a high priest and showed that two of them were verified, namely, the office and the proper way of attaining it, the Apostle now considers the third thing which a high priest should have, namely, mercy and compassion.

Having been made perfect, he became to all of those who obey him the author of eternal salvation,

"He became the source of our eternal salvation" by replacing Adam, who had been the source of our death through his disobedience. But as Adam's death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.

Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement.

260. – Then when he says, and being made perfect he became the source of eternal salvation to all who obey him, he mentions the fruit of His Passion, namely, in Christ and in His members.

named by God a high priest after the order of Melchizedek.

About him we have many words to say, and hard to interpret, seeing you have become dull of hearing.

What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.

"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters.

262. – Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b). 263.

For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.

For there were certainly, among the Hebrews, some things delivered unwritten. "For when ye ought to be teachers for the time," it is said, as if they had grown old in the Old Testament, "ye have again need that one teach you which be the first principles of the oracles of God; and are become such as have need of milk, and not of solid food.

"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature. "Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.

265. – Then (v. 12) he shows that their slowness is culpable. In regard to this he does three things: first, he mentions the sin of slowness; secondly, he applies a simile (v. 12c); thirdly, he explains it (v. 13). 266. – For it is a sin, when a person has listened a long time, if he is still slow; but not if he is a recent hearer.

For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.

But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.

If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.

"But strong meat belongeth to them that are of full age, even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life and conduct, when he says "to discern good and evil," for this is possible and easy for every man to know, but concern…

273. – Then when he says, but solid food is for the mature, he explains what he had said about solid food. For this is evident in bodily food: when a man reaches maturity, he uses stronger and nobler and more solid food. But a spiritual man, when he has reached spiritual perfection, should have a more solid doctrine proposed to him.

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