Commentary on Hebrews and the Catholic Epistles John Calvin (continued)
Chapter
Heb 5:1-6
Hebrews Chapter 5:1-6
1. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
1. Omnis namque Pontifex ex hominibus assumptus, pro hominibus constituitur de eis quae (vel, ordinat ea quae) ad Deum pertinent, ut offerat dona et sacrifia pro peccatis;
2. Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
2. Qui possit placabilem (vel, moderatum) se praebere ignorantibus et errantibus, quando ipse quoque circumdatus est infirmitate.
3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
3. Et propter hanc debet, quemadmodum pro populo, ita et pro seipso offerre pro peccatis.
4. And no man taketh this honor unto himself, but he that is called of God, as was Aaron.
4. Ac nemo sibi usurpat honorem, sed qui vocatur a Deo, sicut et Aaron. 5. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
5. Quare nec Christus seipsum glorificavit ut esset Pontifex, sed qui loquutus est ad eum, Filius meus es tu, ego hodie genui te.
6. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
6. Quemadmodum et alibi dicit, Tu es sacerdos in aeternum secundum ordinem Melchisedec.
1. For every high priest, etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them; and the object of the whole discourse is, to show what Christ's office really is, and also to prove that whatever was ordained under the law was ordained on his account. Hence the Apostle passes on at last to show that the ancient priesthood was abolished.
He first says that the priests were taken from among men; secondly, that they did not act a private part but for the whole people; thirdly, that they were not to come empty to appease God, but furnished with sacrifices; fourthly, that they
John Calvin were not to be exempt from human infirmities, that they might more readily succor the distressed; and lastly, that they were not presumptuously to rush into this office, and that then only was the honor legitimate when they were chosen and approved by God. We shall consider briefly each of these points.
We must first, however, expose the ignorance of those who apply these things to our time, as though there was at this day the same need of priests to offer sacrifices; at the same time there is no necessity for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.
Taken from among men, etc. This he says of the priests. It hence follows that it was necessary for Christ to be a real man; for as we are very far from God, we stand in a manner before him in the person of our priest, which could not be, were he not one of us. Hence, that the Son of God has a nature in common with us, does not diminish his dignity, but commends it the more to us; for he is fitted to reconcile us to God, because he is man. Therefore Paul, in order to prove that he is a Mediator, expressly calls him man; for had he been taken from among angels or any other beings, we could not by him be united to God, as he could not react down to us.
For men, etc. This is the second clause; the priest was not privately a minister for himself, but was appointed for the common good of the people. But it is of great consequence to notice this, so that we may know that the salvation of us all is connected with and revolves on the priesthood of Christ. The benefit is expressed in these words, ordains those things which pertain to God. They may, indeed, be explained in two ways, as the verb {καθίσταται} has a passive as well as an active sense. They who take it passively give this version, ``is ordained in those things,'' etc.; and thus they would have the preposition in to be understood; I approve more of the other rendering, that the high priest takes care of or ordains the things pertaining to God; for the construction flows better, and the sense is fuller. 86 But still in either way, what the Apostle had in view is the same, namely, that we have no intercourse with God, except there be a priest; for, as we are unholy, what have we to do with holy things? We are in a word alienated from God and his service until a priest interposes and undertakes our cause.
That he may offer both gifts, etc. The third thing he mentions respecting a priest is the offering of gifts. There are however here two things, gifts and sacrifices; the first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, 86The former view is what is commonly taken, "is appointed;" and it comports with the subject in hand — the appointment of the priest, as it appears evident from what follows in verses 5 and 6. — Ed.