Commentary on Hebrews and the Catholic Epistles John Calvin (continued)
CHAPTER 5
nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God's favor, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone then is he, who having taken away sins by his own sacrifice, can reconcile God to us.
2. Who can, etc. This fourth point has some affinity to the first, and yet it may be distinguished from it; for the Apostle before taught us that mankind are united to God in the person of one man, as all men partake of the same flesh and nature; but now he refers to another thing, and that is, that the priest ought to be kind and gentle to sinners, because he partakes of their infirmities. The word which the Apostle uses, {μετριοπαθεῖν} is differently explained both by Greek and Latin interpreters. 87 I, however, think that it simply means one capable of sympathy. All the things which are here said of the Levitical priests do not indeed apply to Christ; for Christ we know was exempt from every contagion of sin; he therefore differed from others in this respect, that he had no necessity of offering a sacrifice for himself. But it is enough for us to know that he bare our infirmities, though free from sin and undefiled. Then, as to the ancient and Levitical priests, the Apostle says, that they were subject to human infirmity, and that they made atonement also for their own sins, that they might not only be kind to others when gone astray, but also condole or sympathize with them. This part ought to be so far applied to Christ as to include that exception which he mentioned before, that is, that he bare our infirmities, being yet without sin. At the same time, though ever free from sin, yet that experience of infirmities before described is alone abundantly sufficient to incline him to help us, to make him merciful and ready to pardon, to render him solicitous for us in our miseries. The sum of what is said is, that Christ is a brother to us, not only on account of unity as to flesh and nature, but also by becoming a partaker of our infirmities, so that he is led, and as it were formed, to show forbearance and kindness. The participle, {δυνάμενος} is more forcible than in our common tongue, qui possit, ``who can,'' for it expresses aptness or fitness. The ignorant and those out of the way, or erring, he has named instead of sinners, according to what is done in Hebrew; for {,{שגגהshegage, means every kind of error or offense, as I shall have presently an occasion to explain.
4. And no man, etc. There is to be noticed in this verse partly a likeness and partly a difference. What makes an office lawful is the call of God; so that no one can rightly and orderly perform it without being made fit for it by
87"The classic or philosophic use of the word {μετριοπαθεῖν}, may be briefly explained. The Stoics maintained that a man should be {ἀπαθὴς}, i.e., not subject to passions, such as anger, fear, hope, joy, etc. The Platonists on the other hand averred that a wise man should {μετριοπαθὴς}, moderate in his affections, and not {ἀπαθὴς}. The leading sense, then, or the word {μετριοπαθεῖν}, is to be moderate in our feelings or passions.'' --- Stuart. But this is not exactly its meaning here. Schleusner, quoting the Greek Lexicographers, shows that it was used in the sense of being indulgent, or of acting kindly and forgivingly, or forebearingly; and this seems to be its meaning in this passage. The sentence is rendered by Macknight, ``Being able to have a right measure of compassion on the ignorant and erring.'' It may be rendered, ``Being capable of duly feeling for the ignorant and the erring,'' or the deceived, that is by sin. See as to the ignorant Leviticus 5:17-19; and as to the deceived by passions or interest, see Leviticus 6:1-7 --- Ed.
John Calvin
God. Christ and Aaron had this in common, that God called them both; but they differed in this, that Christ succeeded by a new and different way and was made a perpetual priest. It is hence evident that Aaron's priesthood was temporary, for it was to cease. We see the object of the Apostle; it was to defend the right of Christ's priesthood; and he did this by showing that God was its author. But this would not have been sufficient, unless it was made evident that an end was to be put to the old in order that a room might be obtained for this. And this point he proves by directing our attention to the terms on which Aaron was appointed, for we are not to extend them further than God's decree; and he will presently make it evident how long God had designed this order to continue. Christ then is a lawful priest, for he was appointed by God's authority. What is to be said of Aaron and his successors? That they had as much right as was granted them by the Lord, but not so much as men according to their own fancy concede to them.
But though this has been said with reference to what is here handled, yet we may hence draw a general truth, --- that no government is to be set up in the Church by the will of men, but that we are to wait for the command of God, and also that we ought to follow a certain rule in electing ministers, so that no one may intrude according to his own humor. Both these things ought to be distinctly noticed for the Apostle here speaks not of persons only, but also of the office itself; nay, he denies that the office which men appoint without God's command is lawful and divine. For as it appertains to God only to rule his Church, so he claims this right as his own, that is, to prescribe the way and manner of administration. I hence deem it as indisputable, that the Papal priesthood is spurious; for it has been framed in the workshop of men. God nowhere commands a sacrifice to be offered now to him for the expiation of sins; nowhere does he command priests to be appointed for such a purpose. While then the Pope ordains his priests for the purpose of sacrificing, the Apostle denies that they are to be counted lawful priests; they cannot therefore be such, except by some new privilege they exalt themselves above Christ, for he dared not of himself to take upon him this honor, but waited for the command of the Father.
This also ought to be held good as to persons, that no individual is of himself to seize on this honor without public authority. I speak now of offices divinely appointed. At the same time it may sometimes be, that one, not called by God, is yet to be tolerated, however little he may be approved, provided the office itself be divine and approved by God; for many often creep in through ambition or some bad motives, whose call has no evidence; and yet they are not to be immediately rejected, especially when this cannot be done by the public decision of the Church. For during two hundred years before the coming of Christ the foulest corruptions prevailed with respect to the priesthood, yet the right of honor, proceeding from the calling of God, still continued as to the office itself; and the men themselves were tolerated, because the freedom of the Church was subverted. It hence appears that the greatest defect is the character of