Lectio 4 Lecture 4 Sempiternus sacerdotius Everlasting priesthood ^7:20 Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt, [n. 364] ^7:20 And inasmuch as it is not without an oath (for the others indeed were made priests without an oath: [n. 364] ^7:21 hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non poenitebit eum: tu es sacerdos in aeternum): ^7:21 But this with an oath, by him that said unto him: the Lord has sworn and he will not repent: you are a priest for ever). ^7:22 in tantum melioris testamenti sponsor factus est Jesus. ^7:22 By so much is Jesus made a surety of a better testament. ^7:23 Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere: [n. 367] ^7:23 And the others indeed were made many priests, because by reason of death they were not suffered to continue: [n. 367] ^7:24 hic autem eo quod maneat in aeternum, sempiternum habet sacerdotium. ^7:24 But this, for that he continues for ever, has an everlasting priesthood: ^7:25 Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis. [n. 369] ^7:25 Whereby he is able also to save for ever those who come to God by him; always living to make intercession for us. [n. 369] ^7:26 Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus: [n. 374] ^7:26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens: [n. 374] ^7:27 qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo. [n. 376] ^7:27 Who needs not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people’s: for this he did once, in offering himself. [n. 376] ^7:28 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in aeternum perfectum. ^7:28 For the law makes men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore. 364. Supra Apostolus ex una parte auctoritatis Psalmistae probavit, quod sacerdotium Christi praefertur Levitico, et ipsum evacuat, hic idem probat ex aliis duabus partibus et 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: primo ex hoc, quod dicit iuravit Dominus; first, from the fact that he says, the Lord has sworn; secundo ex hoc quod dicit tu es sacerdos, ibi et alii quidem plures, et cetera. second, that he says, you are a priest, at and the others indeed. 365. Facit autem primo talem rationem: illud quod instituitur sine iuramento, minus validum est, quam quod instituitur cum iuramento; sacerdotium autem Christi institutum est cum iuramento, sicut patet, quia dicit iuravit Dominus. Sacerdotium vero Aaron, non, sicut patet Ex. XXVIII, 1: applica ad te Aaron, et cetera. Ergo, et cetera. 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: take unto you also Aaron (Exod 28:1). Therefore, etc. Quantum ad maiorem dicit et quantum est, supple quod, non sine iureiurando, alii quidem sine iureiurando sacerdotes facti sunt; hic autem, et cetera. Omnia ista ponuntur ad probandum, quod sacerdotium Christi sit firmius, quia supra dictum est omnis promissio, facta in Veteri Testamento per iuramentum, signum est consilii divini immobilis. Et ideo, quia ad David et ad Abraham facta fuit ista promissio de Christo cum iuramento, specialiter dicitur Christus filius ipsorum. Istud autem iuramentum designat aeternitatem potestatis Christi. Dan. VII, 14: potestas eius, potestas aeterna. Lc. I, 33: et regni eius non erit finis. In regard to the major premise, he says, and inasmuch as it was not without an oath (for the others indeed were made priests without an oath: but this 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 to David and to Abraham, Christ is called their son in a special way (Matt 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 (Luke 1:33). 366. Intantum melioris, etc., quia sacerdotium est firmius, quod patet, quia per iuramentum ordinatum est, ideo oportet aliquid melius et firmius per ipsum haberi. Unde potest legi praecedens littera suspensive usque huc: quod, inquantum est non sine iuramento, intantum melioris, et cetera. 366. This makes Jesus the surety of a better testament 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. So that inasmuch as it is not without an oath, by so much is Jesus made a surety of a better testament. Sciendum est autem quod sacerdos est medius inter Deum et populum. Deut. V, 5: ego medius et sequester fui. Et ideo, quia sequester est mediator, sacerdos debet Deum et populum ad concordiam reducere. Et hoc fit, quasi per pactum de bonis temporalibus, in quibus non conquiescebat affectus nisi carnalium, secundum illud Ps. XV: quid enim mihi est in caelo, et cetera. Et ideo oportuit, ut superveniret alius sacerdos, qui esset sponsor, id est promissor melioris testamenti, et melioris pacti, quia de bonis spiritualibus et stabilibus. Et hic est Iesus. Ier. XXXI, 31: feriam domui Iuda foedus novum, non secundum pactum quod pepigi, et cetera. Matth. IV, v. 17: poenitentiam agite, appropinquabit enim regnum caelorum. 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 (Deut 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: for what have I in heaven? And besides you what do I desire upon earth? (Ps 73:25). 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 (Jer 31:31); do penance, for the kingdom of heaven is at hand (Matt 4:17). 367. Deinde cum dicit et alii quidem plures, etc., utitur alia clausula posita in auctoritate tu es sacerdos in aeternum. 367. Then when he says, and the others indeed were made many priests, he uses another clause stated in the authority: you are a priest for ever. Et circa hoc facit duo. In regard to this he does two things. Primo enim ostendit quare haec clausula in aeternum apponitur; First, he shows why this phrase, for ever, is used; secundo ex hoc ostendit sacerdotium Christi esse maioris efficaciae, quam sacerdotium Veteris Testamenti, ibi unde et salvare. second, from this he shows that the priesthood of Christ has greater efficacy than the priesthood of Old Testament, at whereby he is able also to save. 368. Ostendit autem, quod iste sit verus sacerdos, quia alii prohibebantur morte permanere, quia omnes necessitatem habebant moriendi. Unde Aaron mortuo, successit Eleazar, sicut patet Num. XX, 26, et sic deinceps. 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 (Num 20:28), and so on. Sicut autem videmus in naturalibus, quae sunt signa spiritualium, quod incorruptibilia non multiplicantur sub eadem specie, unde non est nisi unus sol: ita in spiritualibus in Veteri Testamento, quod fuit imperfectum, multiplicati fuerunt sacerdotes. Et hoc fuit signum quod illud sacerdotium erat corruptibile, quia incorruptibilia non multiplicantur eadem specie, ut dictum est, sed iste sacerdos, scilicet Christus, est immortalis. Manet enim in aeternum, sicut Verbum Patris aeternum, ex cuius aeternitate redundat etiam aeternitas in corpus eius, quia Christus resurgens ex mortuis iam non moritur, Rom. VI, v. 9. Et idcirco ex eo quod manet in aeternum, habet sacerdotium sempiternum. Et ideo solus Christus est verus sacerdos, alii autem ministri eius. I Cor. IV, 1: sic nos existimet homo, ut ministros Christi. 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, for that he continues for ever, has an everlasting priesthood. 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. Deinde cum dicit unde et salvare, etc., ostendit efficaciam eius. 369. Then when he says whereby he is able also to save, he shows his efficacy. Et circa hoc duo facit, quia In regard to this, he does two things: primo ostendit efficaciam eius; first, he shows his efficacy; secundo modum ipsius efficaciae, ibi accedens, et cetera. second, the mode of his efficacy, at those who come to God. 370. Efficacia eius est, quia causa est semper potentior suo effectu, et ideo causa temporalis non potest producere effectum aeternum. Sacerdotium vero Christi est aeternum, non autem Leviticum, ut est probatum. Ergo Christus potest salvare in perpetuum. Hoc autem non posset fieri, nisi haberet virtutem divinam. Is. XLV, 17: salvatus est Israel in Domino salute aeterna. 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 also to save for ever. But this could not be done, unless he had divine power: Israel is saved in the Lord with an eternal salvation (Isa 45:17). 371. Modus autem est quia accedens, et cetera. Et describit istum modum a tribus, scilicet ab excellentia virtutis, naturae et pietatis. 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. Virtutis quidem, quia accedit per semetipsum. Sed contra. Accedens ad aliquem, distat ab ipso, Christus autem non distat a Deo. Of his power, indeed, because they come to God by him. But on the other hand one who goes to another is distant from him. But Christ is not distant from God. Respondeo. Dicendum est, quod Apostolus in verbis istis ostendit duplicem naturam, scilicet humanam, secundum quam convenit ei accedere, quia in ipsa distat a Deo; non autem accedit a statu culpae ad statum gratiae, sed per contemplationem intellectus et affectus, et adeptionem gloriae. Et naturam divinam, per hoc quod dicit eum per semetipsum accedere ad Deum. Si enim esset purus homo, non posset per se accedere. Io. VI, v. 44: nemo potest venire ad me, nisi Pater qui misit me traxerit eum. Et ideo cum Apostolus dicit quod per semetipsum accedit, ostendit virtutem eius. Is. LXIII, 1: gradiens in multitudine fortitudinis suae. Ergo accedit inquantum homo, sed per semetipsum inquantum Deus. 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 (John 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 (Isa 63:1). Therefore, he comes as man, but by himself as God. 372. Excellentiam vero naturae ostendit inquantum dicit semper vivens. Aliter enim sacerdotium eius finiretur. Apoc. I, 18: fui mortuus, et ecce sum vivens in saecula saeculorum. 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. Excellentiam pietatis ostendit, quia dicit ad interpellandum pro nobis, quia licet sit ita potens, ita altus, tamen cum hoc est pius, quia interpellat pro nobis. I Io. II, 1: advocatum habemus apud Patrem Iesum Christum, et cetera. 373. He shows the excellence of his piety when he says, to make intercession for us, 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 John 2:1). Interpellat autem pro nobis, primo humanitatem suam, quam pro nobis assumpsit, repraesentando. Item sanctissimae animae suae desiderium, quod de salute nostra habuit exprimendo, cum quo interpellat pro nobis. He interposes for us, first, his human nature, which he assumed for us by representing; second, his most holy soul’s desire, which he had for our salvation and with which he intercedes for us. Alia littera habet: accedentes per ipsum, et tunc designantur illi quos salvat, quia accedentes per fidem eius ad Deum. Rom. V, v. 1 s.: iustificati igitur ex fide, pacem habeamus ad Deum per Dominum Iesum Christum, per quem accessum habemus. 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).