And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

And no man taketh the honor unto himself, but when he is called of God, even as was Aaron.

Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.

And no one takes the honour to himself but as called by God, even as Aaron also.

and no one to himself doth take the honour, but he who is called by God, as also Aaron:

And no man takes this honor to himself, but he that is called of God, as was Aaron.

And no one takes this honourable office upon himself, but only accepts it when called to it by God, as Aaron was.

And no man who is not given authority by God, as Aaron was, takes this honour for himself.

Neither does anyone take up this honor himself, but rather he who is called by God, just as Aaron was.

Nor does anyone take that high office on themselves, until they have been called to do so by God, as Aaron was.

Ac nemo sibi usurpat honorem, sed qui vocatur a Deo, sicut et Aaron.

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 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 the office itself, that is, when men of themselves invent what God has never commanded. The less endurable then are those Romish sacrificers, who prattle of nothing but their own titles, that they may be counted sacred, while yet they have chosen themselves without any authority from God.

And no man taketh this honor to himself - No one has a right to enter on this office unless he has the qualifications which God has prescribed. There were fixed and definite laws in regard to the succession in the office of the high priest, and to the qualifications of him who should hold the office.
But he that is called of God as was Aaron - Aaron was designated by name. It was necessary that his successors should have as clear evidence that they were called of God to the office, as though they had been mentioned by name. The manner in which the high priest was to succeed to the office was designated in the Law of Moses, but in the time of Paul these rules were little regarded. The office had become venal, and was conferred at pleasure by the Roman rulers. Still it was true that according to the Law, to which alone Paul here refers, no one might hold this office but he who had the qualifications which Moses prescribed, and which showed that he was called of God. We may remark here:
(1) that this does not refer so much to an internal, as to an "external" call. He was to have the qualifications prescribed in the Law - but it is not specified that he should be conscious of an internal call to the office, or be influenced by the Holy Spirit to it. Such a call was, doubtless, in the highest degree desirable, but it was not prescribed as an essential qualification.
(2) this has no reference to the call to the work of the Christian ministry, and should not be applied to it. It should not be urged as a proof-text to show that a minister of the gospel should have a "call" directly from God, or that he should be called according to a certain order of succession. The object of Paul is not to state this - whatever may be the truth on this point. His object is, to show that the Jewish high priest was called of God to "his" office in a certain way, showing that he held the appointment from God, and that "therefore" it was necessary that the Great High Priest of the Christian profession should be called in a similar manner. To this alone the comparison should be understood as applicable.

This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office.
But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind.
Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate." It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God's holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

(3) And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.
(3) The third comparison which is complete: The others are called by God and so was Christ, but in another order than Aaron. For Christ is called the Son, begotten by God and a Priest for ever after the order of Melchizedek.

And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them (a): so Joshua ben Gamla became an high priest (b); and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office,
but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones.
(a) T. Bab. Yoma, fol. 8. 2. Bartenora in Misn. Yoma, c. 1. sect. 1. & Maimon. in ib. sect. 3. (b) Misn. Yebamot, c. 6. sect. 4. & Gloss. in T. Bab. Yoma, fol. 18. 1.

no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (Hebrews 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

And no man taketh this honor unto himself. He must be called to it by God. Aaron was so appointed. See Exodus 28:1; Leviticus 8:2.
So also Christ glorified not himself. Did not take the office of himself, but God called him to his priesthood. The time is pointed out when he was so called. It was when God said, Thou art my son, to-day have I begotten thee. This refers to when Christ was begotten from the dead, the first-born of the new creation. See Ephesians 1:20-23. At this time he entered fully, at the call of God, upon his high priesthood in behalf of men.
A priest forever after the order of Melchisedec. Christ's priesthood continues while time endures. He is not of the order of Aaron, but of Melchizedek, a king as well as a priest. See Genesis 14:18-19. For a fuller discussion of the priesthood of Melchizedek, see notes on Hebrews 7:1-10.

The apostle begins here to treat of the priesthood of Christ. The sum of what he observes concerning it is, Whatever is excellent in the Levitical priesthood is in Christ, and in a more eminent manner; and whatever is wanting in those priests is in him. And no one taketh this honour - The priesthood. To himself, but he that is called of God, as was Aaron - And his posterity, who were all of them called at one and the same time. But it is observable, Aaron did not preach at all; preaching being no part of the priestly office.