Hebrews 5:6
As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
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- Vulgate (Clementine)
- Quemadmodum et in alio loco dicit : Tu es sacerdos in æternum, secundum ordinem Melchisedech.
- Greek New Testament (SBLGNT)
- καθὼς καὶ ἐν ἑτέρῳ λέγει· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ,
Haydock's commentary
Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. chap. viii.; St. Cyprian, lib. 2. ep. 3. ad Cæul.; Eusebius of Cæsarea, lib. 5. Dem. Evang. chap. iii.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. Chrysostom; &c. apud Bellarmine, lib. 1. de missa. chap. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. chap. xxii.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian An Answer to the Jews, Conclusion. Clue to the Error of the Jews
Learn now (over and above the immediate question) the clue to your error. We affirm, two characters of the Christ demonstrated by the prophets, and as many advents of His forenoted: one, in humility (of course the first), when He has to be led “as a sheep for a victim; and, as a lamb voiceless before the shearer, so He opened not His mouth,” not even in His aspect comely. For “we have announced,” says the prophet , “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 5.1-3
Ver. 6 . “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 5.1-3
[5.] At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: “Having a great High Priest that is passed into the heavens” ( c. iv. 14 ); and omitting to say how He was great, he says again, “For every High Priest taken from among men, is appointed for men in things pertaining to God.” ( c. v. 1 .) And again, “So Christ also glorified not Himself to be made an High Priest.” ( c. v. 5 ) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” ( c. v. 6 ), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” ( c. v. 7 .) When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 10.19-23
[1.] “ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us.” Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those “near to vanishing away,” these permanent, those powerless, these perfect, those figures, these reality, for (he says) “not according to the law of a carnal commandment, but according to the power of an endless life.” ( c. vii. 16 .) And “Thou art a Priest for ever.” ( c. v. 6 .) Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for “that which decayeth and waxeth old is ready to vanish away”, c. viii. …
Eusebius The Church History of Eusebius, The Name Jesus and also the Name Christ were known from the Beginning, and were honored by the Inspired Prophets
17. But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God, not consecrated by any anointing oil, especially prepared, and not even belonging by descent to the priesthood of the Jews. Wherefore after his order, but not after the order of the others, who received symbols and types, was our Saviour proclaimed, with an appeal to an oath, Christ and priest.
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).