Text -- Hebrews 7:12-28 (NET)

7:12 For when the priesthood changes, a change in the law must come as well. 7:13 Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life. 7:17 For here is the testimony about him: “You are a priest forever in the order of Melchizedek.” 7:18 On the one hand a former command is set aside because it is weak and useless, 7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since this was not done without a sworn affirmation– for the others have become priests without a sworn affirmation, 7:21 but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’”– 7:22 accordingly Jesus has become the guarantee of a better covenant. 7:23 And the others who became priests were numerous, because death prevented them from continuing in office, 7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 7:12

The priesthood being changed ( metatithemenēs tēs hierosunēs ).

Genitive absolute with present passive participle of metatithēmi , old word to transfer (Gal 1:6).

Robertson: Heb 7:12

A change ( metathesis ).

Old substantive from metatithēmi . In N.T. only in Heb. (Heb 7:12; Heb 11:5; Heb 12:27). God’ s choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron"(tēn taxin Aarōn ).

Robertson: Heb 7:13

Belongeth to another tribe ( phulēs heteras meteschēken ).

See Heb 2:14 for metechō , perfect active indicative here. A different (heteras ) tribe.

Robertson: Heb 7:13

Hath given attendance at ( proseschēken ).

Perfect active indicative (watch perfects in Hebrews, not "for"aorists) of prosechō , old verb, here with either noun (mind) or self (heauton ) understood with dative case (tōi thusiastēriōi , the altar, for which word see Mat 5:23; Luk 1:11).

Robertson: Heb 7:14

It is evident ( prodēlon ).

Old compound adjective (pro ,dēlos ), openly manifest to all, in N.T. only here and 1Ti 5:24.

Robertson: Heb 7:14

Hath sprung ( anatetalken ).

Perfect active indicative of anatellō , old compound to rise up like the sun (Mat 5:45).

Robertson: Heb 7:15

Yet more abundantly evident ( perissoteron eti katadēlon ).

Only N.T. instance of the old compound adjective katadēlos thoroughly clear with eti (still) added and the comparative perissoteron (more abundantly) piling Ossa on Pelion like Phi 1:23.

Robertson: Heb 7:15

Likeness ( homoiotēta ).

See Heb 4:15, only N.T. examples. Cf. the verb in Heb 7:3.

Robertson: Heb 7:15

Ariseth another priest ( anistatai hiereus heteros ).

As said in Heb 7:11, now assumed in condition of first class.

Robertson: Heb 7:16

Carnal ( sarkinēs ).

"Fleshen"as in 1Co 3:1, not sarkikēs (fleshlike, 1Co 3:3). The Levitical priests became so merely by birth.

Robertson: Heb 7:16

Of an endless life ( zōēs akatalutou ).

Late compound (alpha privative and verbal adjective from kataluō , to dissolve, as in 2Co 4:1), indissoluble. Jesus as priest lives on forever. He is Life.

Robertson: Heb 7:17

It is witnessed ( martureitai ).

Present passive indicative of martureō . The author aptly quotes again Psa 110:4.

Robertson: Heb 7:18

A disannulling ( athetēsis ).

Late word from atheteō (alpha privative and tithēmi ), to set aside (Mar 6:26), in N.T. only here and Heb 9:26. Common in the papyri in a legal sense of making void. Involved in metathesis (change in Heb 7:12).

Robertson: Heb 7:18

Foregoing ( proagousēs ).

Present active participle of proagō , to go before (1Ti 1:18).

Robertson: Heb 7:18

Because of its weakness ( dia to autēs asthenes ).

Neuter abstract adjective with article for quality as in Heb 7:7 with dia and accusative case for reason.

Robertson: Heb 7:18

Unprofitableness ( anōpheles ).

Old compound (alpha privative and ophelos ) useless, and neuter singular like asthenes . In N.T. only here and Tit 3:9.

Robertson: Heb 7:19

Made nothing perfect ( ouden eteleiōsen ).

Another parenthesis. First aorist active indicative of teleioō . See Heb 7:11. And yet law is necessary.

Robertson: Heb 7:19

A bringing in thereupon ( epeisagōgē ).

An old double compound (epi , additional, eisagōgē , bringing in from eisagō ). Here only in N.T. Used by Josephus ( Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one.

Robertson: Heb 7:19

Of a better hope ( kreittonos elpidos ).

This better hope (Heb 6:18-20) does bring us near to God (eggizomen tōi theōi ) as we come close to God’ s throne through Christ (Heb 4:16).

Robertson: Heb 7:20

Without the taking of an oath ( chōris horkōmosias ).

As in Psa 110:4.

Robertson: Heb 7:21

Have been made ( eisin gegonotes ).

Periphrastic perfect active indicative of ginomai (perfect active participle of ginomai ) and then eisin . The parenthesis runs from hoi men gar (for they) to eis ton aiōna (for ever, end of Heb 7:21).

Robertson: Heb 7:21

But he with an oath ( ho de meta horkōmosias ).

Positive statement in place of the negative one in Heb 7:20.

Robertson: Heb 7:22

By so much also ( kata tosouto kai ).

Correlative demonstrative corresponding to kath' hoson (the relative clause) in Heb 7:20.

Robertson: Heb 7:22

The surety ( egguos ).

Vulgate sponsor . Old word, here only in the N.T., adjective (one pledged, betrothed), from egguē , a pledge, here used as substantive like egguētēs , one who gives a pledge or guarantee. There may be a play on the word eggizō in Heb 7:19. Egguaō is to give a pledge, eggualizō , to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God’ s pledge to man, or man’ s to God, or both. He is both in fact, as the Mediator (ho mesitēs , Heb 8:6) between God and man (Son of God and Son of man).

Robertson: Heb 7:23

Many in number ( pleiones ).

Comparative predicate adjective, "more than one,"in succession, not simultaneously.

Robertson: Heb 7:23

Because they are hindered ( dia to kōluesthai ).

Articular infinitive (present passive) with dia and the accusative case, "because of the being hindered."

Robertson: Heb 7:23

By death ( thanatōi ).

Instrumental case.

Robertson: Heb 7:23

From continuing ( paramenein ).

Present active infinitive of the compound (remain beside) as in Phi 1:25 and in the ablative case.

Robertson: Heb 7:24

Because he abideth ( dia to menein auton ).

Same idiom as in Heb 7:23, "because of the abiding as to him"(accusative of general reference, auton ).

Robertson: Heb 7:24

Unchangeable ( aparabaton ).

Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and parabainō , valid or inviolate. The same idea in Heb 7:3. God placed Christ in this priesthood and no one else can step into it. See Heb 7:11 for hierōsunē .

Robertson: Heb 7:25

Wherefore ( hothen ).

Since he alone holds this priesthood.

Robertson: Heb 7:25

To the uttermost ( eis to panteles ).

Old idiom, in N.T. only here and Luk 13:10. Vulgate renders it in perpetuum (temporal idea) or like pantote . This is possible, but the common meaning is completely, utterly.

Robertson: Heb 7:25

Draw near ( proserchomenous ).

Present middle participle of proserchomai , the verb used in Heb 4:16 which see.

Robertson: Heb 7:25

To make intercession ( eis to entugchanein ).

Purpose clause with eis and the articular present active infinitive of entugchanō for which verb see Rom 8:34. "His intercession has red blood in it, unlike Philo’ s conception"(Moffatt).

Robertson: Heb 7:26

Became us ( hēmin eprepen ).

Imperfect active indicative of prepō as in Heb 2:10, only there it was applied to God while here to us. "Such"(toioutos ) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (Heb 2:17.) as just explained in Heb 7:24. Moffatt notes that "it is generally misleading to parse a rhapsody"but the adjectives that follow picture in outline the qualities of the high priest needed by us.

Robertson: Heb 7:26

Holy ( hosios ).

Saintly, pious, as already noted. Cf. Act 2:24; Act 13:35.

Robertson: Heb 7:26

Guileless ( akakos ).

Without malice, innocent. In N.T. only here and Rom 16:18.

Robertson: Heb 7:26

Undefiled ( amiantos ).

Untainted, stainless. In the papyri. Not merely ritual purity (Lev 21:10-15), but real ethical cleanness.

Robertson: Heb 7:26

Separated from sinners ( kechōrismenos apo tōn hamartōlōn ).

Perfect passive participle. Probably referring to Christ’ s exaltation (Heb 9:28).

Robertson: Heb 7:26

Made higher than the heavens ( hupsēloteros tōn ouranōn genomenos ).

"Having become higher than the heavens."Ablative case (ouranōn ) after the comparative adjective (hupsēloteros ).

Robertson: Heb 7:27

First ( proteron ).

Regular adverb for comparison between two, though prōton often occurs also (Joh 1:41), with epeita (then) following.

Robertson: Heb 7:27

For the sins ( ton ).

Only the article in the Greek with repetition of huper or of hamartiōn .

Robertson: Heb 7:27

When he offered up himself ( heauton anenegkas ).

First aorist active participle of anapherō , to offer up. See same idea in Heb 9:14 where heauton prosēnegken is used. Old verb for sacrifice to place on the altar (1Pe 2:5, 1Pe 2:24).

Robertson: Heb 7:28

After the law ( meta ton nomon ).

As shown in Heb 7:11-19, and with an oath (Psa 110:4).

Robertson: Heb 7:28

Son ( huion ).

As in Psa 2:7; Heb 1:2 linked with Psa 110:4.

Robertson: Heb 7:28

Perfected ( teteleiōmenon ).

Perfect passive participle of teleioō . The process (Heb 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Heb 2:17.; Heb 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice.

Vincent: Heb 7:12

Being changed ( μετατιθεμένης )

Or transferred to another order. See on Gal 1:6.

Vincent: Heb 7:12

A change ( μετάθεσις )

A transfer to a new basis. Only in Hebrews. See Heb 11:5; Heb 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system.

Vincent: Heb 7:13

As the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law.

Pertaineth to another tribe ( φυλῆς ἑτέρας μετέσχηκεν )

Lit. hath partaken of another tribe . Not only another , but a different tribe; one not specially set apart to sacerdotal service.

Vincent: Heb 7:13

Of which no man gave attendance at the altar ( ἀφ ' ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ )

Προσέχειν originally to bring to ; bring the mind to ; attend to . See on Heb 2:1. θυσιαστήριον altar , o Class. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luk 1:11; Rev 8:3; comp. Exo 30:1. See on Act 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph . v; Trall . vii. See Lightfoot's interesting note, Ignatius and Polycarp , Vol. II., p. 43.

Vincent: Heb 7:14

Evident ( πρόδηλον )

Obvious. See on 1Ti 5:24.

Vincent: Heb 7:14

Sprang ( ἀνατέταλκεν )

Rend. hath sprung . In N.T. always of the rising of a heavenly body, sun or star, except Luk 12:54, of a cloud, and here. See lxx, Gen 32:31; Exo 22:3; Num 24:17; Jdg 9:33; Isa 14:12; Isa 40:1; Mal 4:2. Also of the springing up of plants, Gen 2:5; Gen 3:18; Deu 29:23; of the growing of the beard, 2Sa 10:5.

Vincent: Heb 7:15

Evident ( κατάδηλον )

N.T.o . Thoroughly evident. Not referring to that which is declared to be πρόδηλον evident in Heb 7:14, viz., that Christ sprang out of Judah, but to the general proposition - the unsatisfactory character of the Levitical priesthood.

Vincent: Heb 7:15

Similitude ( ὁμιότητα )

Better, likeness: answering to made like , Heb 7:3, and emphasizing the personal resemblance to Melchisedec.

Vincent: Heb 7:16

The law of a carnal commandment ( νόμον ἐντολῆς σαρκίνης )

The phrase N.T.o . Νόμον the norm or standard , as Rom 7:21, Rom 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Eph 2:15. Σαρκίνης fleshly , indicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Heb 9:1-5, Heb 9:10, and comp. Rom 8:3. Such a priesthood cannot be eternal.

Vincent: Heb 7:16

After the power of an endless life ( κατὰ δύαναμιν ἀκαταλύτου )

Δύναμιν inherent virtue . Rend. for endless , indissoluble . Comp. καταλύθῃ loosened down , of a tent, 2Co 5:1; of the stones of the temple, Mat 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, Heb 7:8. This truth the writer finds in the Psalm.

Vincent: Heb 7:18

There is verily a disannulling of the commandment going before ( ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς )

Verily is superfluous. Ἀθέτησις only here and Heb 9:26; a very few times in lxx: The fundamental idea is the doing away of something established (θετόν ). The verb ἀθετεῖν to make void , do away with , is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely , to make merchandise of , to abhor , to transgress , to rebel , to break an oath , etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν for annulling and canceling . Προαγούσης ἐντολῆς rend. of a foregoing commandment . The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Heb 7:16 is probably in the writer's mind. Foregoing , not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1Ti 1:18; 1Ti 5:24.

Vincent: Heb 7:18

For the weakness and unprofitableness thereof ( διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές )

Rend. " because of its weakness and unprofitableness." It could not bring men into close fellowship with God. See Rom 5:20; Rom 8:3; Gal 3:21. Ἀνωφελής unprofitable , only here and Tit 3:9.

Vincent: Heb 7:19

For the law made nothing perfect ( οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος )

Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling , translates δὲ but instead of and , and supplies did ; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope , which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope.

Vincent: Heb 7:19

The bringing in of a better hope ( ἐπεισαγωγὴ κρείττονος ἐλπίδος )

Επεισαγωγὴ N.T.o , o lxx, is " a bringing in upon " (ἐπὶ ), upon the ground formerly occupied by the commandment. So Rev., correctly, " a bringing in thereupon ." For κπείττων better , see on Heb 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Eph 2:15) and the hope which characterized the gospel (Rom 5:2-5; Rom 8:24).

Vincent: Heb 7:19

By the which we draw nigh to God ( δι ' ἧς ἐγγίζομεν τῷ θεῷ )

Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.

Vincent: Heb 7:20

Not without an oath ( οὐ χωρὶς ὁρκωμοσίας )

The A.V. is, on the whole, better than Rev. by inserting he was made priest . Ὁρκωμοσία only in Hebrews. In lxx see Eze 17:18; 1 Esdr. 9:93. For an oath rend. the taking of an oath .

Vincent: Heb 7:21

For those priests were made ( οἱ μὲν γὰρ - εἰσὶν ἱερεῖς γεγονότες )

Rend. for they have been made priests . Lit. are priests , having become such .

Vincent: Heb 7:21

Without an oath

Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood.

Vincent: Heb 7:21

But this with an oath ( ὁ δὲ μετὰ ὁρκωμοσίας )

Rend. but he with the taking of an oath . The taking of the oath accompanied (μετὰ ) the inauguration into the priesthood.

Vincent: Heb 7:21

That said ( λέγοντος )

Better, saith . Still says, since the promise is realized in Christ's priesthood.

Vincent: Heb 7:22

Was Jesus made a surety of a better testament ( κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς )

Ἔγγυος surety , N.T.o . Comp. Sir. 29:15, 16; 2 Macc. 10:28. Occasionally in Class., where also occur ἐγγυᾶν to give as a pledge , ἐγγύη surety , ἐγγύησις giving in surety , ἐγγυητής one who gives security , and ἐγγητός plighted , always of a wife. The idea underlying all these words is that of putting something into one's hand (ἐν in γύαλον hollow of the hand ) as a pledge. For testament rend. covenant and see on Heb 9:16. The thought of a covenant is introduced for the first time, and foreshadows Heb 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.

Vincent: Heb 7:23

Were many priests ( πλείονές εἰσιν γεγονότες ἱερεῖς )

Comp. Heb 7:21 for the construction. Rend. have been made priests many in number .

Vincent: Heb 7:23

Because they were not suffered to continue ( διὰ τὸ κωλύεσθαι παραμένειν )

Rend. because they are hindered from continuing . Παραμένειν " to abide by their ministration."

Vincent: Heb 7:24

Hath an unchangeable priesthood ( ἀπαράβατον ἔχει τὴν ἱερωσύνην )

Rend. hath his priesthood unchangeable . The A.V. misses the possessive force of the article, his priesthood, and the emphasis is on unchangeable ἀπαράβατος, N.T.o . o lxx. This may be explained either as inviolable , or which does not pass over to another . Comp. Exo 32:8; Sir. 23:18. Usage is in favor of the former meaning, but the other falls in better with the course of thought.

Vincent: Heb 7:25

To the uttermost ( εἰς τὸ παντελὲς )

Παντελής all complete , only here and Luk 13:11. Not perpetually , but perfectly .

Vincent: Heb 7:25

Come unto God ( προσερχομένους τῷ θεῷ )

The verb o P., and in this sense only in Hebrews and 1Pe 2:4. See a peculiar usage in 1Ti 6:3. Comp. ἐγγίζειν to draw near , Jam 4:8; Heb 7:19.

Vincent: Heb 7:25

To make intercession for them ( εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν )

The verb only here in Hebrews. Comp. ὑπερεντυγχάνειν , Rom 8:26, see note. See also on ἐντεύξεις supplications , 1Ti 2:1. The idea is not intercession , but intervention . It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the λόγος ἱκέτης the supplicant Logos , and the λόγος παράκλητος the advocate-Logos . But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal.

Vincent: Heb 7:26

Became us ( ἡμῖν ἔπρεπεν )

See on Heb 2:10. For the verb see on Tit 2:1. There was an essential fitness in the gift of our great high priest. Comp. Heb 2:17.

Vincent: Heb 7:26

Holy ( ὅσιος )

See on Luk 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Act 2:27; Act 13:35; of a bishop, Tit 1:8.

Vincent: Heb 7:26

Harmless ( ἄκακος )

Rend. guileless . Free from malice and craft. Only here and Rom 16:18. Undefiled (ἀμίαντος ), see on 1Pe 1:4.

Vincent: Heb 7:26

Separate ( κεχωρισμένος )

Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Rom 6:10.

Vincent: Heb 7:26

Higher than the heavens ( ὑψηλότερος τῶν οὐρανῶν )

Comp. Eph 4:10, Heb 4:14.

Vincent: Heb 7:27

Who needeth not daily ( καθ ' ἡμέραν )

Apparently inconsistent with Heb 9:7 : but the sense is, " who hath no need day by day as the high priest had (year by year) to offer sacrifices," etc. The great point is repetition , whether daily or yearly.

Vincent: Heb 7:27

Once ( ἐφάπαξ )

Rend. once for all . Contrasted with daily .

Vincent: Heb 7:27

When he offered up himself ( ἑαυτὸν ανενέγκας )

A new thought. For the first time Christ appears as victim . Comp. Heb 9:12, Heb 9:14; Eph 5:2.

Vincent: Heb 7:28

Summarizing the contents of Heb 7:26, Heb 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους men , many in number as contrasted with one Son. Ἔχοντας ἀσθένειαν having infirmity , stronger than ἀσθενεῖς weak , which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on Joh 16:22.

A son

Again the high-priesthood is bound up with sonship, as in Heb 5:5, Heb 5:6.

Wesley: Heb 7:12

One of these cannot be changed without the other.

Wesley: Heb 7:13

But the priesthood is manifestly changed from one order to another, and from one tribe to another.

Wesley: Heb 7:13

Namely, Jesus.

Wesley: Heb 7:13

That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.

Wesley: Heb 7:14

Whatever difficulties have arisen since, during so long a tract of time, it was then clear beyond dispute.

Wesley: Heb 7:15

Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.

Wesley: Heb 7:16

A priest.

Wesley: Heb 7:16

Not according to the Mosaic law, which consisted chiefly of commandments that were carnal, compared to the spirituality of the gospel.

Wesley: Heb 7:16

Which he has in himself, as the eternal Son of God.

Wesley: Heb 7:18

An abrogation of the Mosaic law.

Wesley: Heb 7:18

For its insufficiency either to justify or to sanctify.

Wesley: Heb 7:19

Taken by itself, separate from the gospel.

Wesley: Heb 7:19

Could not perfect its votaries, either in faith or love, in happiness or holiness.

Wesley: Heb 7:19

Of the gospel dispensation, which gives us a better ground of confidence, does.

Wesley: Heb 7:19

Yea, so nigh as to be one spirit with him. And this is true perfection.

Wesley: Heb 7:20

The greater solemnity wherewith he was made priest, farther proves the superior excellency of his priesthood.

Wesley: Heb 7:21

Hence also it appears, that his is an unchangeable priesthood.

Wesley: Heb 7:22

Unchangeable, eternal.

Wesley: Heb 7:22

Or mediator. The word covenant frequently occurs in the remaining part of this epistle. The original word means either a covenant or a last will and testament. St. Paul takes it sometimes in the former, sometimes in the latter, sense; sometimes he includes both.

Wesley: Heb 7:23

One after another.

Wesley: Heb 7:24

In life and in his priesthood.

Wesley: Heb 7:24

To any successor.

Wesley: Heb 7:25

From all the guilt, power, root, and consequence of sin.

Wesley: Heb 7:25

By faith.

Wesley: Heb 7:25

As their priest.

Wesley: Heb 7:25

That is, he ever lives and intercedes. He died once; he intercedes perpetually.

Wesley: Heb 7:26

Unholy, mischievous, defiled sinners: a blessed paradox! Holy - With respect to God.

Wesley: Heb 7:26

With respect to men.

Wesley: Heb 7:26

With any sin in himself.

Wesley: Heb 7:26

As well as free from sin. And so he was when he left the world.

Wesley: Heb 7:26

Even in his human nature.

Wesley: Heb 7:26

And all their inhabitants.

Wesley: Heb 7:27

That is, on every yearly day of expiation; for he offered once for all: not for his own sins, for he then offered up himself "without spot to God."

Wesley: Heb 7:28

That are both weak, mortal, and sinful.

Wesley: Heb 7:28

Namely, in the time of David. Maketh the son, who is consecrated for ever - Who being now free, both from sin and death, from natural and moral infirmity, remaineth a priest for ever.

JFB: Heb 7:12

The reason why Paul presses the words "after the order of Melchisedec" in Psa 110:4, namely, because these presuppose a change or transference of the priesthood, and this carries with it a change also of the law (which is inseparably bound up with the priesthood, both stand and fall together, Heb 7:11). This is his answer to those who might object, What need was there of a new covenant?

JFB: Heb 7:13

Confirming the truth that a change is made of the law (Heb 7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.

JFB: Heb 7:13

(Psa 110:4).

JFB: Heb 7:13

Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).

JFB: Heb 7:13

"a different tribe" from that of Levi.

JFB: Heb 7:14

Literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.

JFB: Heb 7:14

The only place where this now common title occurs without "Jesus," or "Christ," except 2Pe 3:15.

JFB: Heb 7:14

As a plant, and a branch.

JFB: Heb 7:14

Gen 49:10; Luk 1:27, Luk 1:39 (Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived) Luk 2:4-5; Rev 5:5.

JFB: Heb 7:14

"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).

JFB: Heb 7:15

Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever" (Heb 7:17). The Levitical law required a definite carnal descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power.

JFB: Heb 7:15

The change of the law or economy, the statement (Heb 7:12, Heb 7:18).

JFB: Heb 7:15

Greek, "more abundantly."

JFB: Heb 7:15

"seeing that," literally, "if"; so Rom 5:10.

JFB: Heb 7:15

Answering to "after the order of Melchisedec" (Heb 5:10). The "order" cannot mean a series of priests, for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (Heb 7:16-17).

JFB: Heb 7:15

Rather as Greek, "a different."

JFB: Heb 7:16

Mutually contrasted. As "form" and "power" are opposed, 2Ti 3:5; so here "the law" and "power," compare Rom 8:3, "The law was weak through the flesh"; and Heb 7:18, "weakness." "The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandments is contrasted with "life." The law can give a commandment, but it cannot give life (Heb 7:19). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; Heb 9:14, "through the eternal Spirit"; Heb 7:25, "able . . . ever liveth" (Joh 5:26). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.

JFB: Heb 7:17

Proving His life to be "endless" or indissoluble (Heb 7:16). The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.

JFB: Heb 7:18

Greek, "there takes place," according to Psa 110:4.

JFB: Heb 7:18

A repealing.

JFB: Heb 7:18

Ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on Heb 7:11).

JFB: Heb 7:18

The legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.

JFB: Heb 7:18

The opposite of "power" (Heb 7:16).

JFB: Heb 7:19

Justifying his calling the law weak and unprofitable (Heb 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.

JFB: Heb 7:19

Not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," Heb 7:18.

JFB: Heb 7:19

Rather connect with Heb 7:18, thus, "There takes place (by virtue of Psa 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [WAHL]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare Heb 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body.

JFB: Heb 7:19

The sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.

JFB: Heb 7:20

Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.

JFB: Heb 7:20

Rather supply from Heb 7:22, which completes the sentence begun in this verse, Heb 7:21 being a parenthesis, "inasmuch as not without an oath He was made surety of the testament (for, &c.), of so much better a testament hath Jesus been made the surety."

JFB: Heb 7:21

Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [TITTMANN]) are made priests."

JFB: Heb 7:21

God.

JFB: Heb 7:21

The Lord, the Son of God (Psa 110:1).

JFB: Heb 7:21

Never change His purpose.

JFB: Heb 7:21

Omitted in some oldest manuscripts, contained in others.

JFB: Heb 7:22

Ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man (Heb 8:6).

JFB: Heb 7:22

Heb 8:6; Heb 13:20, "everlasting."

JFB: Heb 7:22

Sometimes translated, "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament: (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in Heb 9:16-17; (2) a mutual agreement in which both parties consent.

JFB: Heb 7:23

Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.

JFB: Heb 7:23

Greek, "are made."

JFB: Heb 7:23

One after another; opposed to His "unchangeable (that does not pass from one to another) priesthood" (Heb 7:24).

JFB: Heb 7:23

Greek, "hindered from permanently continuing," namely, in the priesthood.

JFB: Heb 7:24

Emphatic; Greek, "Himself." So in Psa 110:4, "THOU art a priest"; singular, not priests, "many."

JFB: Heb 7:24

Greek, simple verb, not the compound as in Heb 7:23. "Remaineth," namely, in life.

JFB: Heb 7:24

Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter (1Pe 5:1).

JFB: Heb 7:25

Greek, "Whence"; inasmuch as "He remaineth for ever."

JFB: Heb 7:25

As a natural consequence flowing from the last, at the same time a new and higher thing [ALFORD].

JFB: Heb 7:25

His very name JESUS (Heb 7:22) meaning Saviour.

JFB: Heb 7:25

Altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in Luk 13:11.

JFB: Heb 7:25

By faith.

JFB: Heb 7:25

Through Him as their mediating Priest, instead of through the Levitical priests.

JFB: Heb 7:25

Resuming "He continueth ever," Heb 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (Heb 7:23).

JFB: Heb 7:25

There was but the one offering on earth once for all. But the intercession for us in the heavens (Heb 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Joh 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [BISHOP PEARSON]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [ARCHBISHOP MAGEE].

JFB: Heb 7:26

As is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."

JFB: Heb 7:26

"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Psa 16:10).

JFB: Heb 7:26

Literally, "free from evil" and guile, in relation to Himself.

JFB: Heb 7:26

Not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.

JFB: Heb 7:26

Rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Lev 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Eph 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN].

JFB: Heb 7:26

Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare Heb 1:4).

JFB: Heb 7:26

For "He passed through [so the Greek] the heavens" (Heb 4:14).

JFB: Heb 7:27

"day by day." The priests daily offered sacrifices (Heb 9:6; Heb 10:11; Exo 29:38-42). The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year" (Heb 9:7), and "year by year continually" (Heb 10:1). The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.

JFB: Heb 7:27

The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.

JFB: Heb 7:27

Not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice (Heb 7:26; Heb 4:15). The sinless alone could offer for the sinful.

JFB: Heb 7:27

Rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.

JFB: Heb 7:28

Reason for the difference stated in Heb 7:27, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice.

JFB: Heb 7:28

"the word" confirmed by "the oath."

JFB: Heb 7:28

Which oath was after the law, namely, in Psa 110:4, abrogating the preceding law-priesthood.

JFB: Heb 7:28

Contrasted with "men."

JFB: Heb 7:28

Greek, "made perfect" once for all, as in Heb 2:10; Heb 5:9; see on Heb 2:10; Heb 5:9. Opposed to "having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.

Clarke: Heb 7:12

The priesthood being changed - That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec

Clarke: Heb 7:12

There is made of necessity a change also of the law - The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see Psa 40:6, Psa 40:7, compared with Heb 10:5-10, and with Psa 110:4, where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the Gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of necessity be changed also.

Clarke: Heb 7:13

For he of whom these things are spoken - That is, Jesus the Messiah, spoken of in Psa 110:4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.

Clarke: Heb 7:14

For it is evident - As the apostle speaks here with so much confidence, it follows that our Lord’ s descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the Gospel would have urged these as a chief and unanswerable argument against Christ and his Gospel.

Clarke: Heb 7:15

And it is yet far more evident - Και περισσοτερον ετι καταδηλον εστιν· And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle’ s meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in Psa 110:1-7, where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or ὁμοιοτητα, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes.

Clarke: Heb 7:16

Who is made - Appointed to this high office by God himself, not succeeding one that was disabled or dead, according to that law or ordinance directed to weak and perishing men, who could not continue by reason of death

This is probably all that the apostle intends by the words carnal commandment, εντολης σαρκικης· for carnal does not always mean sinful or corrupt, but feeble, frail, or what may be said of or concerning man in his present dying condition

Clarke: Heb 7:16

But after the power of an endless life - Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. He ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life.

Clarke: Heb 7:17

For he testifieth - That is, either the Scripture, in the place so often quoted, or God by that Scripture

Clarke: Heb 7:17

Thou art a priest for ever - This is the proof that he was not appointed according to the carnal commandment, but according to the power of an endless life, because he is a priest for ever; i.e. one that never dies, and is never disabled from performing the important functions of his office; for if he be a priest for ever, he ever lives.

Clarke: Heb 7:18

For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19

Clarke: Heb 7:18

For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it

Clarke: Heb 7:18

And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men

The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.

Clarke: Heb 7:19

For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Heb 7:11 (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person

Clarke: Heb 7:19

But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of Heb 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: -

Clarke: Heb 7:19

By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, 1Ti 1:1; Col 1:27.

Clarke: Heb 7:20

Not without an oath - " The apostle’ s reasoning here is founded on this, that God never interposed his oath, except to show the certainty and immutability of the thing sworn. Thus he sware to Abraham, Gen 22:16-18, that in his seed all the nations of the earth should be blessed; and to the rebellious Israelites, Deu 1:34, Deu 1:35, that they should not enter into his rest; and to Moses, Deu 4:21, that he should not go into Canaan; and to David, Psa 89:4, that his seed should endure for ever, and his throne unto all generations. Wherefore, since Christ was made a priest, not without an oath that he should be a priest for ever, after the similitude of Melchisedec, that circumstance showed God’ s immutable resolution never to change or abolish his priesthood, nor to change or abolish the covenant which was established on his priesthood; whereas the Levitical priesthood and the law of Moses, being established without an oath, were thereby declared to be changeable at God’ s pleasure."This judicious note is from Dr. Macknight.

Clarke: Heb 7:21

Those priests - The Levitical, were made without an oath, to show that the whole system was changeable, and might be abolished

Clarke: Heb 7:21

But this - The everlasting priesthood of Christ, with an oath, to show that the Gospel dispensation should never change, and never be abolished

Clarke: Heb 7:21

By him - God the Father, that said unto him - the promised Messiah, Psa 110:4, The Lord sware, to show the immutability of his counsel, and will not repent - can never change his mind nor purpose, Thou art a priest for ever - as long as time shall run, and the generations of men be continued on earth. Till the necessity of the mediatorial kingdom be superseded by the fixed state of eternity, till this kingdom be delivered up unto the Father, and God shall be all in all, shall this priesthood of Christ endure.

Clarke: Heb 7:22

By so much - This solemn, unchangeable oath of God, was Jesus made a surety, εγγυος, a mediator, one who brings the two parties together, witnesses the contract, and offers the covenant sacrifice on the occasion. See at the end of the chapter

Clarke: Heb 7:22

A better testament - Κρειττονος διατηκης· A better covenant; called, in the title to the sacred books which contain the whole Christian code, Ἡ Καινη Διαθηκη, The New Covenant, thus contradistinguished from the Mosaic, which was the old covenant; and this is called the new and better covenant, because God has in it promised other blessings, to other people, on other conditions, than the old covenant did. The new covenant is better than the old in the following particulars

1.    God promised to the Jewish nation certain secular blessings, peculiar to that nation, on condition of their keeping the law of Moses; but under the new covenant he promises pardon of sin, and final salvation to all mankind, on condition of believing on Jesus Christ, and walking in his testimonies

2.    The Jewish priests, fallible, dying men, were mediators of the old covenant, by means of their sacrifices, which could not take away sin, nor render the comers thereunto perfect. But Jesus Christ, who liveth for ever, who is infinite in wisdom and power, by the sacrifice of himself has established this new covenant, and by the shedding of his blood has opened the kingdom of heaven to all believers.

Clarke: Heb 7:23

And they truly were many priests - Under the Mosaic law it was necessary there should be a succession of priests, because, being mortal, they were not suffered to continue always by reason of death.

Clarke: Heb 7:24

But this - Ὁ δε, But he, that is, Christ, because he continueth ever - is eternal, hath an unchangeable priesthood, απαραβατον ἱερωσυνην, a priesthood that passeth not away from him; he lives for ever, and he lives a priest for ever.

Clarke: Heb 7:25

Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus

The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies

1.    To come to or meet a person on any cause whatever

2.    To intercede, pray for, or entreat in the behalf of, another

3.    To defend or vindicate a person

4.    To commend

5.    To furnish any kind of assistance or help

6.    And, with the preposition κατα, against, to accuse, or act against another in a judicial way

"The nature of the apostle’ s arguments,"says Dr. Macknight, "requires that, by Christ’ s always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ’ s intercession, the apostle, in Heb 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Heb 8:2, Heb 8:3, by presenting his crucified body there, (See Heb 8:5), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father’ s will, made himself flesh, and suffered death to accomplish it. See Rom 8:34 (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ’ s intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."

Clarke: Heb 7:26

Such a high priest became us - Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest: -

1.    He was required to be holy, ὁσιος, answering to the Hebrew חסיד chasid , merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate

2.    He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others

3.    He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum , without blemish - having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct

4.    He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων . By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society

5.    Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God

But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews

1.    He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind

2.    Harmless - perfectly without sin in his humanity, as well as his divinity

3.    Undefiled - contracted no sinful infirmity in consequence of his dwelling among men

4.    Separate from sinners - absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness

5.    Higher than the heavens - more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy

But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. He was holy; We, unholy. He was harmless; We, harmful, injuring both ourselves and others. He was undefiled; We, defiled, most sinfully spotted and impure. He was separate from sinners; We were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. He was higher than the heavens; We, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Savior, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, "after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition."Milton on Reformation, in fine.

Clarke: Heb 7:27

Who needeth not daily - Though the high priest offered the great atonement only once in the year, yet in the Jewish services there was a daily acknowledgment of sin, and a daily sacrifice offered by the priests, at whose head was the high priest, for their own sins and the sins of the people. The Jews held that a priest who neglected his own expiatory sacrifice would be smitten with death. (Sanhedr., fol. 83.) When they offered this victim, they prayed the following prayer: "O Lord, I have sinned, and done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the, people of thy holiness. I beseech thee, for thy name’ s sake, blot out the sins, iniquities, and transgressions by which I have sinned, done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the people of thy holiness; as it is written in the law of Moses thy servant, (Lev 16:30): On that day shall he make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord!"To which the Levites answered: "Blessed be the name of the glory of thy kingdom, for ever and ever!

This prayer states that the priest offered a sacrifice, first for his own sins, and then for the sins of the people, as the apostle asserts

Clarke: Heb 7:27

For this he did once - For himself he offered no sacrifice; and the apostle gives the reason - he needed none, because he was holy, harmless, undefiled, and separate from sinners: and for the people he offered himself once for all, when he expired upon the cross, It has been very properly remarked, that the sacrifice offered by Christ differed in four essential respects from those, offered by the Jewish priests

1.    He offered no sacrifice for himself, but only for the people

2.    He did not offer that sacrifice annually, but once for all

3.    The sacrifice which he offered was not of calves and goats, but of himself

4.    This sacrifice he offered, not for one people, but for the whole human race; for he tasted death for every man.

Clarke: Heb 7:28

For the law maketh men high priests - The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: but the word of the oath (still referring to Psa 110:4) which was since the law; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the Son is consecrated, τετελειωμεν̀¿ν, is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, He is a priest εις τον αιωνα, to Eternity

I.    There are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of the Jews, which priesthood was typified by that of Melchisedec

1.    Being after the order of Melchisedec, there was no need of a rigorous examination of his genealogy to show his right

2.    He has an eternal priesthood; whereas theirs was but temporal

3.    The other priests, as a token of the dignity of their office, and their state of dependence on God, received tithes from the people. Melchisedec, a priest and king, after whose order Christ comes, tithed Abraham, δεδεκατωκε τον Αβρααμ, the father of the patriarchs; Jesus, infinitely greater than all, having an absolute and independent life, needs none. He is no man’ s debtor, but all receive out of his fullness

4.    He alone can bless the people, not by praying for their good merely, but by communicating the good which is necessary

5.    As another priesthood, different from that of Aaron, was promised, it necessarily implies that the Levitical priesthood was insufficient; the priesthood of Christ, being that promised, must be greater than that of Aaron

6.    That which God has appointed and consecrated with an oath, as to endure for ever, must be greater than that which he has appointed simply for a time: but the priesthood of Christ is thus appointed; therefore, etc

7.    All the Levitical priests were fallible and sinful men; but Christ was holy and undefiled

8.    The Levitical priests were only by their office distinguished from the rest of their brethren, being equally frail, mortal, and corruptible; but Jesus, our high priest, is higher than the heavens. The statements from which these differences are drawn are all laid down in this chapter

II.    As the word surety, εγγυος, in Heb 7:22, has been often abused, or used in an unscriptural and dangerous sense, it may not be amiss to inquire a little farther into its meaning. The Greek word εγγυος, from εγγυη, a pledge, is supposed to be so called from being lodged εν γυιοις, in the hands of the creditor. It is nearly of the same meaning with bail, and signifies an engagement made by C. with A. that B. shall fulfill certain conditions then and there specified, for which C. makes himself answerable; if, therefore, B. fails, C. becomes wholly responsible to A. In such suretiship it is never designed that C. shall pay any debt or fulfill any engagement that belongs to B.; but, if B. fail, then C. becomes responsible, because he had pledged himself for B. In this scheme A. is the person legally empowered to take the bail or pledge, B. the debtor, and C. the surety. The idea therefore of B. paying his own debt, is necessarily implied in taking the surety. Were it once to be supposed that the surety undertakes absolutely to pay the debt, his suretiship is at an end, and he becomes the debtor; and the real debtor is no longer bound. Thus the nature of the transaction becomes entirely changed, and we find nothing but debtor and creditor in the case. In this sense, therefore, the word εγ̀³υος, which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfill the conditions of this better covenant, i.e. repent of sin, turn from it, believe on the Son of God, and having received grace walk as children of the light, and be faithful unto death, he would do all these things for them himself! This would be both absurd and impossible: and hence the gloss of some here is both absurd and dangerous, viz., "That Christ was the surety of the first covenant to pay the debt; of the second, to perform the duty."That it cannot have this meaning in the passage in question is sufficiently proved by Dr. Macknight; and instead of extending my own reasoning on the subject, I shall transcribe his note

"The Greek commentators explain this word εγγυος very properly by μεσιτης, a mediator, which is its etymological meaning; for it comes from εγγυς, near, and signifies one who draws near, or who causes another to draw near. Now, as in this passage a comparison is stated between Jesus as a high priest, and the Levitical high priests; and as these were justly considered by the apostle as the mediators of the Sinaitic covenant, because through their mediation the Israelites worshipped God with sacrifices, and received from him, as their king, a political pardon, in consequence of the sacrifices offered by the high priest on the day of atonement; it is evident that the apostle in this passage calls Jesus the High Priest, or Mediator of the better covenant, because through his mediation, that is, through the sacrifice of himself which he offered to God, believers receive all the blessings of the better covenant. And as the apostle has said, Heb 7:19, that by the introduction of a better hope, εγγιζομεν, we draw near to God; he in this verse very properly calls Jesus εγγυος, rather than μεσιτης, to denote the effect of his mediation. See Heb 7:25. Our translators indeed, following the Vulgate and Beza, have rendered εγγυος by the word surety, a sense which it has, Ecclus. 29:16, and which naturally enough follows from its etymological meaning; for the person who becomes surety for the good behavior of another, or for his performing something stipulated, brings that other near to the party to whom he gives the security; he reconciles the two. But in this sense the word εγγυος is not applicable to the Jewish high priests; for to be a proper surety, one must either have power to compel the party to perform that for which he has become his surety; or, in case of his not performing it, he must be able to perform it himself. This being the ease, will any one say that the Jewish high priests were sureties to God for the Israelites performing their part of the covenant of the law! Or to the people for God’ s performing his part of the covenant! As little is the appellation, surety of the new covenant, applicable to Jesus. For since the new covenant does not require perfect obedience, but only the obedience of faith; if the obedience of faith be not given by men themselves, it cannot be given by another in their room; unless we suppose that men can be saved without personal faith. I must therefore infer, that those who speak of Jesus as the surety of the new covenant, must hold that it requires perfect obedience; which, not being in the power of believers to give, Jesus has performed for them. But is not this to make the covenant of grace a covenant of works, contrary to the whole tenor of Scripture! For these reasons I think the Greek commentators have given the true meaning of the word εγγυος , in this passage, when they explain it by μεσιτης, mediator.

The chief difference lies here. The old covenant required perfect obedience from the very commencement of life; this is impossible, because man comes into the world depraved. The new covenant declares God’ s righteousness for the remission of sins that are past; and furnishes grace to enable all true believers to live up to all the requisitions of the moral law, as found in the gospels. But in this sense Christ cannot be called the surety, for the reasons given above; for he does not perform the obedience or faith in behalf of any man. It is the highest privilege of believers to love God with all their hearts, and to serve him with all their strength; and to remove their obligation to keep this moral law would be to deprive them of the highest happiness they can possibly have on this side heaven.

Calvin: Heb 7:12

12.For the priesthood being changed, or, transferred, etc. As the authority of the Law and the priesthood is the same, Christ became not only a priest, but also a Lawgiver; so that the right of Aaron, as well as of Moses, was transferred to him. The sum of the whole is, that the ministry of Moses was no less temporary than that of Aaron; and hence both were annulled by the coming of Christ, for the one could not stand without the other. By the word Law, we understand what peculiarly belonged to Moses; for the Law contains the rule of life, and the gratuitous covenant of life; and in it we find everywhere many remarkable sentences by which we are instructed as to faith, and as to the fear of God. None of these were abolished by Christ, but only that part which regarded the ancient priesthood.

For Christ is here compared with Moses; whatever then they had in common, is not to be taken to the account, but only the things in which they differ. They in common offer God’s mercy to us, prescribe the rule of a holy and godly life, teach us the true worship of God, and exhort us to exercise faith and patience, and all the duties of godliness. But Moses was different from Christ in this respect, that while the love of the Gospel was not as yet made known, he kept the people under veils, set forth the knowledge of Christ by types and shadows, and, in short, accommodated himself to the capacity of ignorant people, and did not rise higher than to puerile elements. We must then remember, that the Law is that part of the ministration which Moses had as peculiarly his own, and different from that of Christ. That law, as it was subordinate to the ancient priesthood, was abolished when the priesthood was abolished. And Christ, being made a priest, was invested also with the authority of a legislator, that he might be the teacher and interpreter of the new covenant. At the same time, the word Law is applied, though not in its strict sense, to the Gospel; but this impropriety of language is so far from having anything harsh in it, that on account of the contrast it adds beauty to the sentence, as we find in the seventh chapter of the Epistle to the Romans

Moreover, the impiety of the Pope is extremely arrogant, who has inserted this article in his decretals, that he himself is now invested with the same authority as Aaron formerly had, because the Law and also the priesthood have been transferred to him. We see what the Apostle says; he maintains that ceremonies have ceased since the time when Christ came forth with command to proclaim the new covenant. It is then absurd hence to conclude, that anything has been transferred to the ministers of Christ; for Christ himself is alone contrasted here with Moses and Aaron. Under what pretext then can Antichrist arrogate to himself any such authority? I do not indeed speak now for the sake of disproving so gross an arrogance; but it is worth while to remind readers of this sacrilegious audacity, that they may know that this notorious servant of the servants of Christ wholly disregards the honor of his Master, and boldly mangles the Scriptures, that he may have some cloak for his own tyranny.

Calvin: Heb 7:13

13.For he of whom these things are spoken, or, said, ¹²¹ etc. As the Apostle was speaking to them who confessed Jesus the Son of Mary to be the Christ, he proves that an end was put to the ancient priesthood, because the new Priest, who had been set in the place of the old, was of another tribe, and not of Levi; for according to the Law the honor of the priesthood was to continue, by a special privilege, in that tribe. But he says that it was evident that Christ was born of the tribe of Judah, for it was then a fact commonly known. As then they acknowledged that he was the Christ, it was also necessary that they should be persuaded that he was the son of David; for he who had been promised could derive his origin from no other.

Calvin: Heb 7:15

15.=== And it is yet far more evident, === etc. He proves by another argument, that the Law is abolished. He reasoned before as to the person of the priest, but now as to the nature of the priesthood, and the reason for which it was appointed. The ancient priesthood, he says, had to do with external rites; but in Christ’s priesthood there is nothing but what is spiritual. It hence appears, that the former was evanescent and temporary; but that the latter was to be perpetual.

Calvin: Heb 7:16

16.Carnal commandment, === etc. It was called carnal, because it refers to things corporal, that is, to external rites. We know how Aaron and his sons were initiated into their office. What was fulfilled in Christ by the hidden and celestial power of the Spirit, was shadowed forth under the Law by ointment, various vestments, the sprinkling of blood, and other earthly ceremonies. Now this kind of institution was suitable to the nature of the priesthood; it hence follows, that the priesthood itself was liable to change. At the same time, as we shall hereafter see, the priesthood was not so carnal, but that it was still spiritual; but the Apostle here refers only to the difference between Christ and Aaron. However spiritual then might have been the meaning of these shadows, they were yet but shadows in themselves; and as they were made up of the elements of this world, they may justly be called earthly.

===After the power of an endless life, or, of an indissoluble life. As Christ is a perpetual priest, it was necessary, that he should be different from Aaron as to the manner of his appointment; and so it was, for it was not Moses, a mortal man, who consecrated him, but the Holy Spirit, and that not with oil, nor with the blood of goats, nor with the outward pomp of vestments, but with celestial power, which the Apostle here sets in opposition to weak elements. We hence see how the eternity of his priesthood was exhibited in Christ.

Calvin: Heb 7:17

17.=== Thou art a priest forever, === etc. It is on the single word forever, that the Apostle lays stress in this passage; for he confirms what he said of an indissoluble life. He then shows that Christ differs from the whole race of Levi, because he is made a priest for ever. ¹²²

But here it may be objected, as the Jews also do, that the word, לעולם laoulam, does not always mean eternity, but the extent of one age, or, at farthest, a long time; and it is added, that when Moses speaks of the ancient sacrifices, he often uses this expression, “This ordinance shall be forever.” (Exo 12:17.) To this I answer that whenever the sacrifices of the Law are mentioned, “forever” is to be confined to the time of the Law; nor ought this to be deemed strange; for by the coming of Christ a certain renovation of the world was effected. Whenever, then, Moses speaks of his own ministration, he extends the longest time no farther than to Christ. It must yet be also observed, that “forever” is applied to the ancient sacrifices, not with regard to the external ceremony, but on account of their mystical signification. On the present occasion, however, this reason ought to be sufficient, that Moses and his ministrations were for ever; that is, until the coming of the kingdom of Christ, under whom the world was renovated. Now when Christ is come, and a perpetual priesthood is given to him, we can find no end to his age, so that it cannot terminate after a certain period of time. So when applied to him, the word ought to be understood in the sense of eternity; for by the context we are always to judge of the meaning of the word, לעולם laoulam

Calvin: Heb 7:18

18.For there is verily a disannulling, or abrogation, etc. As the Apostle’s discourse depends on this hinge, that the Law together with the priesthood had come to an end, he explains the reason why it ought to have been abolished, even because it was weak and unprofitable. And he speaks thus in reference to the ceremonies, which had nothing substantial in them, nor in themselves anything available to salvation; for the promise of favor annexed to them, and what Moses everywhere testifies that God would be pacified by sacrifices and that sins would be expiated, did not properly belong to sacrifices, but were only adventitious to them. For as all types had a reference to Christ, so from him they derived all their virtue and effect; nay, of themselves they availed nothing or effected nothing; but their whole efficacy depended on Christ alone

But as the Jews foolishly set up these in opposition to Christ, the Apostle, referring to this notion, shows the difference between these things and Christ. For as soon as they are separated from Christ, there is nothing left in them, but the weakness of which he speaks; in a word, there is no benefit to be found in the ancient ceremonies, except as they refer to Christ; for in this way they so made the Jews acquainted with God’s grace, that they in a manner kept them in expectation of it. Let us then remember that the Law is useless, when separated from Christ. And he also confirms the same truth by calling it the commandment going before; for it is a well­known and common saying, that former laws are abrogated by the latter. The Law had been promulgated long before David; but he was in possession of his kingdom when he proclaimed this prophecy respecting the appointment of a new priest; this new Law then annulled the former.

Calvin: Heb 7:19

19.=== For the Law made nothing perfect, === etc. As he had spoken rather harshly of the Law, he now mitigates or, as it were, corrects that asperity; for he concedes to it some utility, as it had pointed out the way which leads at length to salvation. It was, however, of such a kind as to be far short of perfection. The Apostle then reasons thus: The Law was only a beginning; then something more perfect was necessarily, to follow; for it is not fit that God’s children should always continue in childish elements. By the word bringing in, or introduction, he means a certain preparation made by the Law, as children are taught in those elements which smooth the way to what is higher. But as the prepositionἐπὶ denotes a consequence, when one thing follows another; it ought, as I think, to be thus rendered, “but added was an introduction into a better hope.” For he mentions two introductions, according to my view; the first by Melchisedec as a type; and the second by the Law, which was in time later. Moreover, by Law he designates the Levitical priesthood, which was superadded to the priesthood of Melchisedec.

By a better hope is to be understood the condition of the faithful under the reign of Christ; but he had in view the fathers, who could not be satisfied with the state in which they were then, but aspired to higher things. Hence that saying, “Many kings and prophets desired to see the things which ye see.” (Luk 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. ¹²³

===By the which we draw nigh, === etc. There is to be understood here an implied contrast between us and the fathers; for in honor and privilege we excel them, as God has communicated to us a full knowledge of himself, but he appeared to them as it were afar off and obscurely. And there is an allusion here made to the tabernacle or the temple; for the people stood afar off in the court, nor was there a nearer access to the sanctuary opened to any one except to the priests; and into the interior sanctuary the highest priest only entered; but now, the tabernacle being removed, God admits us into a familiar approach to himself, which the fathers were not permitted to have. Then he who still holds to the shadows of the Law, or seeks to restore them, not only obscures the glory of Christ, but also deprives us of an immense benefit; for he puts God at a great distance from us, to approach whom there is a liberty granted to us by the Gospel. And whosoever continues in the Law, knowingly and willingly deprives himself of the privilege of approaching nigh to God.

Calvin: Heb 7:20

20.=== And inasmuch as not without an oath, === etc. Here is another argument, why the Law ought to give place to the Gospel; for God has set Christ’s priesthood above that of Aaron, since in honor to the former he was pleased to make an oath. For when he appointed the ancient priests, he introduced no oath; but it is said of Christ, the Lord swore; which was doubtless done for the sake of honoring him. We see the end for which he again quotes the Psalmist, even that we may know, that more honor through God’s oath was given to Christ than to any others. But we must bear in mind this truth, that a priest is made that he may be the surety of a covenant. The Apostle hence concludes, that the covenant which God has made by Christ with us, is far more excellent than the old covenant of which Moses was the interpreter.

Calvin: Heb 7:23

23.=== And they truly, === etc. He had already touched on this comparison; but as the subject deserved more attention, he unfolds it more fully, though the point discussed is different from what it was before; for then he concluded that the ancient priesthood was to come to an end because they who exercised it were mortal; but now he simply shows that Christ remains perpetually a priest. This he does by an argument taken from things unequal; the ancient priests were many, for death put an end to their priesthood; but there is no death to prevent Christ from discharging his office. Then he alone is a perpetual priest. Thus a different cause produces different effects.

Calvin: Heb 7:25

25.=== Wherefore he is able to save, === etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. ¹²⁴

===Seeing he ever liveth, === etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

Calvin: Heb 7:26

26.=== For such an high priest, === etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they commonly say, are of necessity required in a priest — that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

===Separate from sinners, === etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness. ¹²⁵

And we hence conclude, that all prayers, which are not supported by Christ’s intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: — No one is a lawful priest, except he is appointed by God’s command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as though Christ were said to have been placed above all orders of creatures, so that he stands eminent above all angels.

Calvin: Heb 7:27

27.=== Who needeth not, === etc. He pursues the contrast between Christ and the Levitical priests; and he points out especially two defects, so to speak, in the ancient priesthood, by which it appears that it was not perfect. And here, indeed, he only touches briefly on the subject; but he afterwards explains every particular more at large, and particularly that which refers to the daily sacrifices, as the main question was respecting these. It is briefly also that I will now touch on the several points. One of the defects of the ancient priesthood was, that the high priest offered sacrifices for his own sins; how then could he have pacified God for others, who had God justly displeased with himself? Then they were by no means equal to the work of expiating for sins. The other defect was, that they offered various sacrifices daily; it hence follows, that there was no real expiation; for sins remain when purgation is repeated. The case with Christ was wholly different; for he himself needed no sacrifice, as he was sprinkled with no spot of sin; and such was the sacrifice, that it was alone sufficient to the end of the world, for he offered himself. ¹²⁶

Calvin: Heb 7:28

28.=== For the law, === etc. From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, “Since the law makes no real priests, the defect must by some other means be remedied; and it is remedied by the word of the oath; for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection.” He again reminds us, that the oath was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time.

Defender: Heb 7:14

"Sprang" means "rose" like the sun. As the light of the world, Christ rose up out of Judah, but He was not actually descended genetically from Judah, for He was miraculously conceived by God in Mary's womb."

Defender: Heb 7:15

Neither was Christ descended genetically from Melchisedec, though He was spiritually of the same priestly order. Melchisedec had no physical descendants (Heb 7:3) or parents, for He was a priest forever. The Lord Jesus was after that similitude, actually the same personage as Melchisedec."

Defender: Heb 7:21

This is the fifth mention of Melchisedec by name in Hebrews 5-7."

Defender: Heb 7:25

Christ is "able" also to "stablish you" (Rom 16:25); to "do exceeding abundantly above all that we ask or think" (Eph 3:20); to "subdue all things unto himself" (Phi 3:21); and to "keep you from falling" (Jud 1:24)."

TSK: Heb 7:12

a change : Isa 66:21; Jer 31:31-34; Eze 16:61; Act 6:13, Act 6:14

TSK: Heb 7:13

of which : Num 16:40, Num 17:5; 2Ch 26:16-21

TSK: Heb 7:14

Our Lord : Luk 1:43; Joh 20:13, Joh 20:28; Eph 1:3; Phi 3:8

sprang : Gen 46:12, Gen 49:10; Rth 4:18-22; Isa 11:1; Jer 23:5, Jer 23:6; Mic 5:2; Mat 1:3-16; Luk 2:23-33, Luk 3:33; Rom 1:3, Rom 2:3; Rev 5:5, Rev 22:16

TSK: Heb 7:15

after : Heb 7:3, Heb 7:11, Heb 7:17-21; Psa 110:4

TSK: Heb 7:16

the law : Heb 9:9, Heb 9:10, Heb 10:1; Gal 4:3, Gal 4:9; Col 2:14, Col 2:20

the power : Heb 7:3, Heb 7:17, Heb 7:21, Heb 7:24, Heb 7:25, Heb 7:28; Rev 1:18

TSK: Heb 7:17

Heb 7:15, Heb 7:21, Heb 5:6, Heb 5:10, Heb 6:20; Psa 110:4

TSK: Heb 7:18

a disannulling : Heb 7:11, Heb 7:12, Heb 8:7-13, Heb 10:1-9; Rom 3:31; Gal 3:15, Gal 3:17

the weakness : Heb 7:19, Heb 8:7, Heb 8:8, Heb 9:9, Heb 9:10, Heb 10:1-4, Heb 13:9; Act 13:39; Rom 8:3; Gal 4:9, Gal 4:21; 1Ti 4:8

TSK: Heb 7:19

the law : Heb 7:11, Heb 9:9; Act 13:39; Rom 3:20,Rom 3:21, Rom 8:3; Gal 2:16

made : Ουδεν [Strong’ s G3762], ετελειωσεν , completed nothing; it was the introduction, but not the completion.

the bringing in : or, it was the bringing in, Gal 3:24

a better : Heb 6:18, Heb 8:6, Heb 11:40; Joh 1:17; Rom 8:3; Col 1:27; 1Ti 1:1

we : Heb 4:16, Heb 10:19-22; Psa 73:28; Joh 14:6; Rom 5:2; Eph 2:13-18, Eph 3:12

TSK: Heb 7:21

an oath : or, swearing of an oath

The Lord : Heb 7:17; Psa 110:4

sware : Heb 6:16-18

TSK: Heb 7:22

a surety : Gen 43:9, Gen 44:32; Pro 6:1, Pro 20:16

of a : Heb 8:6-12, Heb 9:15-23, Heb 12:24, Heb 13:20; Dan 9:27; Mat 26:28; Mar 14:24; Luk 22:20; 1Co 11:25

testament : Rather covenant, διαθηκη [Strong’ s G1242].

TSK: Heb 7:23

were : Heb 7:8; 1Ch 6:3-14; Neh 12:10,Neh 12:11

TSK: Heb 7:24

But : Ο δε [Strong’ s G1161], But he, that is, Christ, because ""he continueth ever,""hath απαραβατον [Strong’ s G531], ιερωσυνην [Strong’ s G2420], ""a priesthood that passeth not away from him."

he continueth : Heb. 7:8-25, Heb 7:28, Heb 13:8; Isa 9:6, Isa 9:7; Joh 12:34; Rom 6:9; Rev 1:18

hath : 1Sa 2:35

an unchangeable priesthood : or, a priesthood which passeth not from one to another

TSK: Heb 7:25

he is : Heb 2:18, Heb 5:7; Isa 45:22, Isa 63:1; Dan 3:15, Dan 3:17, Dan 3:29, Dan 6:20; Joh 5:37-40, Joh 10:29; Joh 10:30; Eph 3:20; Phi 3:21; 2Ti 1:12; Jud 1:24

to the uttermost : or, evermore

come : Heb 7:19, Heb 11:6; Job 22:17, Job 23:3; Psa 68:31, Psa 68:32; Isa 45:24; Jer 3:22

by him : Heb 13:15; Joh 14:6; Rom 5:2; Eph 2:18, Eph 3:12; 1Jo 2:1, 1Jo 2:2

ever : Heb 7:8, Heb 7:16, Heb 7:24

to make : Heb 9:24; Isa 53:12, Isa 59:16; Dan 9:16; Joh 14:13, Joh 14:16, Joh 16:23, Joh 16:24, 17:9-26; Rom 8:34; 1Ti 2:5; 1Jo 2:1, 1Jo 2:2; Rev 8:3, Rev 8:4

TSK: Heb 7:26

such : Heb 7:11, Heb 8:1, Heb 9:23-26, Heb 10:11-22

became : Heb 2:10; Luk 24:26, Luk 24:46

holy : Heb 4:15, Heb 9:14; Exo 28:36; Isa 53:9; Luk 1:35, Luk 23:22, Luk 23:41, Luk 23:47; Joh 8:29, Joh 14:30; Act 3:14, Act 4:27; 2Co 5:21; 1Pe 1:19, 1Pe 2:22; 1Jo 2:2, 1Jo 3:5; Rev 3:7

made : Heb 1:3, Heb 4:14, Heb 8:1, Heb 12:2; Psa 68:18; Mat 27:18; Mar 16:19; Eph 1:20-22; Eph 4:8-10; Phi 2:9-11; 1Pe 3:22; Rev 1:17, Rev 1:18

TSK: Heb 7:27

daily : Heb 10:11; Exo 29:36-42; Num 28:2-10

first : Heb 5:3, Heb 9:7; Lev. 4:3-35, 9:7-24, Lev 16:6, Lev 16:11

and then : Lev 4:13-16, Lev 9:15, Lev 16:15

this : Heb 9:12, Heb 9:14, Heb 9:25, Heb 9:28, Heb 10:6-12; Isa 53:10-12; Rom 6:10; Eph 2:22; Tit 2:14

TSK: Heb 7:28

the law maketh : Heb 5:1, Heb 5:2; Exo 32:21, Exo 32:22; Lev 4:3

the word : Heb 7:21; Psa 110:4

maketh the : Heb 7:3, Heb 1:2, Heb 3:6, Heb 4:14, Heb 5:5, Heb 5:8

who : Heb 7:21, Heb 7:24

consecrated : Gr. perfected, Heb 2:10, Heb 5:9; Luk 13:32; Joh 19:30 *Gr.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 7:12

For the priesthood being changed - According to the prediction in Ps. cx., that it would be. When that occurs, the consequence specified will also follow.

There is made of necessity a change also of the law - The Law so far as it grew out of that, or was dependent on it. The connection requires us to understand it only of the Law "so far as it was connected with the Levitical priesthood."This could not apply to the ten commandments - for they were given before the institution of the priesthood; nor could it apply to any other part of the moral law, for that was not dependent on the appointment of the Levitical priests. But the meaning is, that since a large number of laws - constituting a code of considerable extent and importance - was given for the regulation of the priesthood, and in reference to the rites of religion, which they were to observe or superintend, it followed that when their office was superseded by "one of a wholly different order,"the Law which had regulated them vanished also, or ceased to be binding. This was a very important point in the introduction of Christianity, and hence, it is that it is so often insisted on in the writings of Paul. The argument to show that there had been a change or transfer of the priestly office, he proceeds to establish in the sequel.

Barnes: Heb 7:13

For he of whom these things are spoken - The Lord Jesus, the Messiah, to whom they had reference. The things here spoken of pertain to his office as priest; his being of the order of Melchizedek. The apostle here "assumes"it as a point concerning which there could be no dispute, that these things referred to the Lord Jesus. Those whom he addressed would not be disposed to call this in question, and his argument had conducted him to this conclusion.

Pertaineth to another tribe - To the tribe of Judah; Heb 7:14.

Of which no man gave attendance at the altar - The priestly office pertained only to the tribe of Levi. No one of the tribe of Judah had any part in the performance of the duties of that office. This was settled by the Jewish Law.

Barnes: Heb 7:14

For it is evident that our Lord sprang out of Judah - It is well known: it cannot be a matter of dispute. About the fact that the Lord Jesus was of the tribe of Judah, there could be no doubt; compare Mat 1:3. But probably the apostle means here to refer to more than that simple fact. It was a doctrine of the Old Testament, and was admitted by the Jews, that the Messiah was to be of that tribe; see Gen 49:10; Isa 11:1; Mic 5:2; Mat 2:6. This was an additional consideration to show that there was to be a change of some kind in the office of the priesthood, since it was declared (Ps. cx) that the Messiah was to be a priest. The fact that the Messiah is to be of the tribe of Judah is still admitted by the Jews. As their distinction of tribes now, however, is broken up, and as it is impossible for them to tell who belongs to the tribe of Judah, it is held by them that when he comes this will be made known by miracle.

Of which tribe Moses spake nothing concerning priesthood - That is, in the Mosaic laws respecting the office of priest, this tribe is not mentioned. All the arrangements pertain to the tribe of Levi.

Barnes: Heb 7:15

And it is yet far more evident - Not that our Lord would spring out of Judah, but the point which he was endeavoring to establish that there must be a change of the priesthood, was rendered still more evident from another consideration. A strong proof of the necessity of such a change of the priesthood was furnished from the fact that the Messiah was to be of the tribe of Judah; but a much stronger, because "as a priest"he was to be of the order of Melchizedek - that is, he was of the same rank with one who did not even belong to that tribe.

After the similitude - Resembling; that is, he was to be of the order of Melchizedek.

Barnes: Heb 7:16

Who is made - That is, the other priest is made, to wit, the Messiah. He was made a priest by a special law.

Not after the law of a carnal commandment - Not according to the Law of a commandment pertaining to the flesh. The word "carnal"means "fleshly;"and the idea is, that the Law under which the priests of the old dispensation were made was external, rather than spiritual; it related more to outward observances than to the keeping of the heart. That this was the nature of the Mosaic ritual in the main, it was impossible to doubt, and the apostle proceeds to argue from this undeniable truth.

But after the power of an endless life - By an authority of endless duration. That is, it was not concerned mainly with outward observances, and did not pass over from one to another by death, but was unchanging in its character, and spiritual in its nature. It was enduring and perpetual as a priesthood, and was thus far exalted above the service performed by the priests under the former dispensation.

Barnes: Heb 7:17

For he testifieth - "That this is the true account of it is proved by the testimony of God himself, that he was to be a priest for ever;"see the note on Heb 5:6.

Barnes: Heb 7:18

For there is verily a disannulling - A setting aside. The Law which existed before in regard to the priesthood becomes now abrogated in consequence of the change which has been made in the priesthood; see the note at Heb 7:12.

Of the commandment - Relating to the office of priest, or to the ceremonial rites in general. This does not refer to the moral law, as if that was abrogated, for:

(1)\caps1     t\caps0 he reasoning of the apostle does not pertain to that, and,

(2)\caps1     t\caps0 hat law cannot be abrogated. It grows out of the nature of things, and must be perpetual and universal.

Going before - Going before the Christian dispensation and introducing it.

For the weakness and unprofitableness thereof - That is, it was not adapted to save man; it had not power to accomplish what was necessary to be done in human salvation. It answered the end for which it was designed - that of introducing a more perfect plan, and then vanished as a matter of course. It did not expiate guilt; it did not give peace to the conscience; it did not produce perfection Heb 7:11, and therefore it gave place to a better system.

Barnes: Heb 7:19

For the law made nothing perfect - The Levitical, ceremonial law. It did not produce a perfect state; it did not do what was desirable to be done for a sinner; see the note on Heb 7:11. That Law, as such, did not reconcile man to God; it did not make an atonement: it did not put away guilt; in one word, "it did not restore things to the condition in which they were before the Law was broken and man became a sinner."If man were saved under that system - as many undoubtedly were - it was not in virtue of any intrinsic efficacy which it possessed, but in virtue of that great sacrifice which it typified.

But the bringing in of a better hope did - Margin, "But it was."The correct rendering is, probably, "but there is the bringing in of a better hope, by which we have access to God."The Law could not effect this. It left the conscience guilty, and sin unexpiated. But there is now the introduction of a better system by which we can approach a reconciled God. The "better hope"here refers to the more sure and certain expectation of heaven introduced by the gospel. There is a better foundation for hope; a more certain way of obtaining the divine favor than the Law could furnish.

By the which - By which better hope; that is, by means of the ground of hope furnished by the gospel, to wit, that God is now reconciled. and that we can approach him with the assurance that he is ready to save us.

We draw nigh unto God - We have access to him; notes, Rom 5:1-2.

Barnes: Heb 7:20

And inasmuch as not without an oath - In addition to every other consideration showing the superiority of Christ as a priest, there was the solemnity of the oath by which he was set apart to the office. The appointment of one to the office of priest by an oath, such as occurred in the case of Jesus, was much more solemn and important than where the office was received merely by descent.

Barnes: Heb 7:21

For those priests were made without an oath - The Levitical priests were set apart and consecrated without their office being confirmed to them by an oath on the part of God. They received it by regular descent, and when they arrived at a suitable age they entered on it of course. Jesus received his office by special appointment, and it was secured to him by an oath. The word rendered "oath"is in the margin "swearing of an oath."This is the proper meaning of the Greek word, but the sense is not materially varied.

But this with an oath - This priest, the Lord Jesus, became a priest in virtue of an oath.

The Lord sware - see the note at Heb 6:13. The reference here is to Psa 110:4. "The Lord hath sworn."

And will not repent - That is, "will not regret, or will not alter his mind through regret"- for this is the meaning of the Greek word.

Barnes: Heb 7:22

By so much - Inasmuch as an oath is more solemn than a mere appointment. The meaning is, that there is all the additional security in the suretyship of Jesus which arises from the solemnity of an oath. It is not implied that God would not be true to his mere promise, but the argument here is derived from the custom of speaking among people. An oath is regarded as much more sacred and binding than a mere promise, and the fact that God has sworn in a given case furnishes the highest security that what he has promised will be performed.

Was Jesus made a surety - The word "surety"- ἐγγυος enguos - occurs nowhere else in the New Testament nor is it found in the Septuagint. It properly means, a bondsman; one who pledges his name, property, or influence, that a certain thing shall be done. When a contract is made, debt contracted, or a note given, a friend often becomes the "security"in the case, and is himself responsible if the terms of the contract are not complied with. In the case of the new covenant between God and man, Jesus is the "security"or the bondsman. But of what, and to whom, is he the surety? It cannot be that he is a bondsman for God that he will maintain the covenant, and be true to the promise which he makes, as Crellius supposes, for we need no such "security"of the divine faithfulness and veracity. It cannot be that he becomes responsible for the divine conduct in any way - for no such responsibility is needed or possible.

But it must mean that he is the security or bondsman on the part of man. He is the pledge that we shall be saved. He becomes responsible, so to speak, to law and justice, that no injury shall be done by our salvation, though we are sinners. He is not a security that we shall be saved at any rate, without holiness, repentance, faith, or true religion - for he never could enter into a suretyship of that kind: but his suretyship extends to this point, that the law shall be honored; that all its demands shall be met; that we may be saved though we have violated it, and that its terrific penalty shall not fall upon us. The case is this. A sinner becomes a true penitent and enters heaven. It might be said that he does this over a broken law; that God treats the good and bad alike, and that no respect has been paid to the law or the penalty in his salvation. Here the Great Surety comes in, and says that it is not so.

He has become responsible for this; he the surety, the pledge, that all proper honor shall be paid to justice, and that the same good effects shall ensue as if the penalty of the law had been fully borne. He himself has died to honor the law, and to open a way by which its penalty may be fully remitted consistently with justice, and he becomes "the everlasting pledge or security"to law, to justice, to the universe, that no injury shall result from the pardon and salvation of the sinner. According to this view, no man can rely on the suretyship of Jesus but he who expects salvation on the terms of the gospel. The suretyship is not at all that he shall be saved in his sins, or that he shall enter heaven no matter what life he leads; it is only that if he believes, repents, and is saved, no injury shall be done to the universe; no dishonor to the law. For this the Lord Jesus is responsible.

Of a better testament - Rather, "of a better covenant."The former covenant was what God made with his people under the Mosaic dispensation; the new covenant is that made by means of Christ. This is "better"because:

(1)\caps1     t\caps0 he terms are more simple and easy;

(2)\caps1     t\caps0 he observances and rites are much less onerous and hard;

(3)\caps1     i\caps0 t relates to all people, not being confined to the Jewish people;

(4)\caps1     i\caps0 t is now sure. The former was administered through the instrumentality of the Levitical priesthood, this by the Son of God; that was transitory and changing, this is permanent and eternal.

(The word rendered "Surety,"is εγγυος enguos . It occurs indeed here only in the New Testament, nor is it found in the Septuagint, i, e. the very word is not. Yet its derivatives occur there, and bear the sense that is ordinarily, and everywhere expressed by suretyship, Pro 17:18; Pro 22:26, and other places. The word itself, too, is found in the Apocrypha Ecclesiasticus 29:15; 2 Macc. 10:28, on which last passage a recent and distinguished writer observes, "we find the word (here) conveying the idea of a covenant engagement, and that too on the part of the Most High. When the Jews joined battle with Timotheus, they are said to have had the Great God for their εγγυος enguos , assuring them of victory. They had prostrated themselves before the altar; they had spread ashes upon their heads, and covered themselves with sackcloth; they had poured out their hearts in prayer, pleading with the Most High, and putting him in mind of his promise - the promise in which he had said that he would be an enemy to their enemies - then seizing their arms and advancing to meet Timotheus, they rushed into the fight, we are told, εγγυον εχοντες ευημεριας και νικης enguon echontes euēmerias kai nikēs ."Indeed, about the meaning of the word, and the accuracy of our English translation, there can be no doubt. Critics who are very far from admitting the doctrine of Christ’ s suretyship in the covenant of redemption, have freely admitted this. "See Peirce on the place."

What then is the sense of the word here? Applied to Christ will it bear its ordinary sense or not? Is he a surety in a sense analogous to that in which people are sureties? Hesitating to answer these questions in the affirmative, a host of commentators, following the Greeks, have observed, that εγγυος enguos is substituted for, and equivalent to, μεσιτης mesitēs , occurring at Heb 8:6; Heb 9:15; Heb 12:24. But because Christ is called, in these places, the μεσιτης mesitēs or mediator of the covenant, it does not follow that εγγυος enguos here has "precisely"the same sense. Or, if so, how shall we account for the introduction of this singular word at all? Why was not μεσιτης mesitēs employed here, as, in other places, in the Epistle? This has, indeed been accounted for by observing, that as the apostle, in the Heb 7:19, had used the word εγγιζομεν engizomen , we draw near, he employed εγγυος enguos in the Heb 7:22, for the sake of the "paronomasia,"to which figure he is alleged to have been much attached. But in whatever way the apostle may have been led to the use of the word (and the above account is probable enough), he never would have used it, in a sense altogether different from what ordinarily is attached to it, out of fondness for any figure whatever. "A surety has to pay what they owe, for whom he is engaged; to do, what is to be done by them, which they cannot perform. ‘ And if this be not the notion of a surety in this place, the apostle makes use of a word, nowhere else used in the whole scripture, to teach us what it doth never signify among people, which is improbable and absurd.’ For the sole reason why he did make use of it was, that from the nature and notion of it among people, in other cases, we may understand the signification of it, and what, under that name, he ascribes unto the Lord Jesus"- Owen.

Having thus proved that εγγυος enguos is properly translated "surety,"and that Christ is so styled, in a sense not widely different from what is usually attached to the word - let us next inquire, how Christ discharges this suretyship, or what he does in his capacity of surety? Is he surety to us for God? This last question, by orthodox writers, is for the most part, answered in the negative on the ground that there can be no need of security for God, his promise and his oath being sufficient guarantee that he will fulfil his engagement; on the ground also, that a surety must be some one greater than the party for whom he engages, which, in the case of God, renders the thing impossible, since there is none greater than Heb. Thus, Dr. Owen has argued at great length, and is followed by Guyse, Boston, and many others. Yet there are not wanting writers of great reputation for learning and orthodoxy, who scruple not to say that Christ is surety "for God;"(see Mr. Scott on this place).

He undertook, on the part of the Father. that all the promises should be made good to the seed. He acts in the behalf of God toward us, and assures us of the divine favor. "If it be asked, what need was there of a Mediator to assure us of the fulfillment of the promises made by the God of truth, who cannot lie or deceive us, I answer, the same objection might be made against God’ s adding his oath to his promise, whereby he intended to give us the greater security of accomplishment? - Pierce. The exclusion of this idea from the suretyship of Christ, on the part of so many divines, doubtless arose from the improper use made of it by Socinians, who unwilling to admit that Christ had become bound for our debt of suffering and obedience, and, in this sense, was surety "for us,"resolved the suretyship into a mere engagement "in behalf of God."They could not allow more, without allowing the atonement.

While, however, we see no necessity for discarding this idea, because it has been used for bad purposes, we maintain, that this is neither all, nor even the principal part, of the suretyship of Christ. Revert to the original notion of a surety. He is one who engages, in behalf of another, to pay a debt or discharge a duty, which that other may fail to pay or discharge. Christ engaged to stand in that relation toward us, and therefore he is the "surety for us God,"that our debt shall be discharged. God the Father, on his part, engages, that Christ shall see his seed, that they shall be saved; and the Son of God, on his part, becomes bound for the debt of penalty and obedience. This is the covenant of redemption, "the counsel of peace"between the Father and the Son, before all worlds; Zec 6:13; Isa 53:10, Isa 53:12. It is unnecessary further to observe, that Christ, in his capacity of surety, has nobly redeemed his pledge, endured the penalty, and honored the precept of the broken law, and thereby secured for his people the blessings of the covenant.

Before concluding this note, we may remark that some difference of opinion exists among those who hold the suretyship of Christ, in reference to another question. Namely, Whether he became surety for the faith, repentance, and evangelical obedience of his people? "I answer,"says Thomas Boston. "though the elect’ s believing, repenting, and sincere obedience are infallibly secured in the covenant, yet I judge, that Christ did not become surety in the covenant, in way of caution to his Father, that the elect should perform these deeds, or any other. These belong rather to the promissory part of the covenant. "They are benefits promised in the covenant"by God unto Christ, the surety, as a reward of his fulfilling the condition of the covenant. And so they are, by the unchangeable truth of God, and his exact justice, ensured beyond all possibility of failure; Psa 22:27, Psa 22:30-31; Psa 110:3; Isa 53:10, with Heb 7:1; Eze 34:26-27, Eze 34:31; Heb 8:10-11."- Boston on the Covenant of Grace; see also Dr. Dick’ s admirable lectures on the same subject.

It will be seen from this review of the suretyship of Christ, that the sentiments of our author on the subject are not materially different from those of evangelical divines in Scotland. He may not use the same phraseology, but "security to the law, to justice, to the universe, that no injury shall result from the pardon of the sinner,"is much the same with "surety to God for us, that our debt shall be discharged, that is, that none of these interests shall suffer.)

Barnes: Heb 7:23

And they truly - Under the Jewish dispensation. The object of this verse and the following is, to state one more reason of the excellence of the priesthood of Christ. It is, that owing to the frailty of human nature, and the shortness of life, the office of priest there was continually changing. But here there was no such change. Christ, being exalted to the heavens to live forever there, has now an unchangeable priesthood, and everything in regard to his office is permanent.

Barnes: Heb 7:24

But this man - Greek "But he"- referring to Christ.

Because he continueth ever - Greek "Because he remains forever."The idea is because he does not die, but ever lives, he has an unchanging priesthood. There is no necessity that he should yield it to others, as was the case with the Jewish priests because they were mortal. The reason in their case, why it passed to others, was not that they did not perform the office well, but that they were mortal, and could not continue to hold it. But this reason could not operate in the case of the Lord Jesus, and therefore his priesthood would be permanent.

Hath an unchangeable priesthood - Margin, "or, "which passeth not from one to another."The margin expresses the sense of the passage. The idea is not strictly that it was "unchangable,"but that "it did not pass over into other hands."The Levitical priesthood passed from one to another as successive generations came on the stage of action. This reasoning is not designed to prove that the priesthood of Christ will be literally "eternal"- for its necessity may cease when all the redeemed are in heaven - but that it is permanent, and does not pass from hand to hand,

Barnes: Heb 7:25

Wherefore he is able also - As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power, and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost - This does not mean simply "forever"- but that he has power to save them so that their salvation shall be "complete"- εἰς τὸ παντελὲς eis to panteles . He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him - In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth - He does not die as the Jewish priests did.

To make intercession for them - see the note at Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1Jo 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

Barnes: Heb 7:26

For such an High Priest became us - Was suited to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy. It was not requisite merely that he should have great power; or that he should be of a rank superior to that of the Jewish priesthood; but there was a special propriety that he should surpass all others in "moral"purity. Other priests were mere mortal men, and it was necessary that their office should pass to other hands; they were "sinful"men also, and it was necessary that sacrifices should be made for themselves as well as others. We need, however, a different priest. We need not only one who ever lives, but one who is perfectly holy, and who has no need to bring an offering for himself, and all the merit of whose sacrifice, therefore, may be ours. Such an high priest we have in the person of the Lord Jesus; and there is no truth more interesting, and no proposition more susceptible of proof, than that he is exactly Fitted to man. In his moral character, and in the great work which he has accomplishcd, he is just such a Saviour as is adapted to the wants of ignorant, fallen, wretched, sinful man. He is benevolent, and pities our woes; wise, and is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such a sacrifice as was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.

Who is holy - Not merely "outwardly righteous,"but pure in heart.

Harmless - Not injuring anyone. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another.

Undefiled - By sin; by any improper desire or passion. He was unstained by crime; "unspotted from the world."Sin always defiles the soul; but from every such pollution the Lord Jesus was free.

Separate from sinners - That is, he did not associate with them as such. He did not partake of their feelings, plans, pleasures. Though he mingled with them, yet it was merely to do them good, and in all his life there was an entire separation from the feelings, principles, and views of a sinful world.

And made higher than the heavens - Exalted above the visible heavens; that is, at the right hand of God; see the Eph 1:21 note; Phi 2:9 note. We needed a high priest who is thus exalted that he may manage our cause before the throne of God.

Barnes: Heb 7:27

Who needeth not daily, as those high priests - As the Jewish priests. This is an additional circumstance introduced to show the superior excellency of the High Priest of the Christian profession, and to show also how he was suited to our wants. The Jewish high priest was a sinful man. He had the same fallen and corrupt nature as others. He needed an expiatory sacrifice for his own sins as really as they did for theirs. When he approached God to offer sacrifice, it was needful to make an atonement for himself, and when all was done it was still a sacrifice offered by a sinful man. But it was not so in the case of Jesus. He was so holy that he needed no sacrifice for himself, and all that he did was in behalf of others. Besides, it was necessary that the sacrifices in the Jewish service should be constantly repeated. They were imperfect. They were mere types and shadows. They who offered them were frail, sinful men. It became necessary, therefore, to repeat them every day to keep up the proper sense of their transgressions, and to furnish a suitable acknowledgment of the tendency to sin alike among the people and the priests. Neither in the nature of the offering, nor in the character of those who made it, was there any sufficient reason why it should cease to be offered, and it was therefore repeated day by day. But it was not so with the Lord Jesus. The offering which he made, though presented but once, was so ample and perfect that it had sufficient merit for all the sins of the world, and needed never to be repeated. It is not probable that the Jewish high priest himself personally officiated at the offering of sacrifice every day; but the meaning here is, that it was done daily, and that there was need of a daily sacrifice in his behalf. As one of the Jewish people, the sacrifice was offered on his account as well as on the account of others - for he partook of the common infirmities and sinfulness of the nation.

For this he did once - That is, once for all - ἐφάπαξ ephapax . He made such an atonement that it was not needful that it should be repeated. Thus, he put an end to sacrifice, for when he made the great atonement it was complete, and there was no need that any more blood should be shed for human guilt.

Barnes: Heb 7:28

For the law - The ceremonial law.

Which have infirmity - Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law.

But the word of the oath - By which one was appointed after the order of Melchizedek; note, Heb 7:21.

Maketh the Son - The Son of God. That appointment has resulted in his being set apart to this work.

Who is consecrated forevermore - Margin, "Perfected;"see the note at Heb 2:10. The idea is, that the appointment is "complete"and "permanent."It does not pass from one to the other. It is perfect in all the arrangements, and will remain so forever.

Remarks

The subject of this chapter is the exalted high priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men. All religions imply the priestly office; all suppose sacrifice of some kind. In regard to the priestly office of Christ as illustrated in this chapter, we may observe:

(1) He stands alone. In that office he had no predecessor, and has no one to succeed him. In this respect he was without father, mother, or descent - and he stands in lonely majesty as the only one who sustains the office; Heb 7:3.

\caps1 (2) h\caps0 e is superior to Abraham. Abraham never laid claim to the ofrice of priest, but he recognized his inferiority to one whom the Messiah was to resemble; Heb 7:2, Heb 7:4.

\caps1 (3) h\caps0 e is superior to all the Jewish priesthood - sustaining a rank and performing an office above them all. The great ancestor of all the Levitical priests recognized his inferiority to one of the rank or "order"of which the Messiah was to be, and received from him a blessing. In our contemplation of Christ, therefore, as priest, we have the privilege of regarding him as superior to the Jewish high priest - exalted as was his office, and important as were the functions of his office; as more grand, more pure, more worthy of confidence and love.

\caps1 (4) t\caps0 he great High Priest of the Christian profession is the only perfect priest; Heb 7:11, Heb 7:19. The Jewish priests were all imperfect and sinful men. The sacrifices which they offered were imperfect, and could not give peace to the conscience. There was need of some better system, and they all looked forward to it. But in the Lord Jesus, and in his work, there is absolute perfection. What he did was complete, and his office needs no change.

\caps1 (5) t\caps0 he office now is permanent. It does not change from hand to hand; Heb 7:23-24. He who sustains this office does not die, and we may ever apply to him and cast our cares on him. Men die; one generation succeeds another; but our High Priest is the same. We may trust in him in whom our fathers found peace and salvation, and then we may teach our children to confide in the same High Priest - and so send the invaluable lesson down to latest generations.

\caps1 (6) h\caps0 is work is firm and sure; Heb 7:20-22. His office is founded on an oath, and he has become the security for all who will commit their cause to him. Can great interests like those of the soul be entrusted to better hands? Are they not safer in his keeping than in our own?

\caps1 (7) h\caps0 e is able to save to the uttermost; Heb 7:25. That power he showed when he was on earth; that power he is constantly evincing. No one has asked aid of him and found him unable to render it; no one has been suffered to sink down to hell because his arm was weak. What he has done for a few he can do for "all;"and they who will entrust themselves to him will find him a sure Saviour. So why will people not be persuaded to commit themselves to him? Can they save themselves? Where is there one who has shown that he was able to do it? Do they not need a Saviour? Let the history of the world answer. Can man conduct his own cause before God? How weak, ignorant, and blind is he; how little qualified for such an office! Has anyone suffered wrong by committing himself to the Redeemer? If there is such an one, where is he? Who has ever made this complaint that has tried it? Who ever will make it? In countless millions of instances, the trial has been made whether Christ was "able to save."Men have gone with a troubled spirit; with a guilty conscience; and with awful apprehensions of the wrath to come, and have asked him to save them. Not one of those who have done this has found reason to doubt his ability; not one has regretted that he has committed the deathless interest of the soul into his hands.

(8) Christ saves to the uttermost; Heb 7:25. He makes the salvation complete. So the Bible assures us; and so we see it in fact as far as we can trace the soul. When a Christian friend dies, we stand at his bed-side and accompany him as far as we can into the valley of the shadow of death. We ask him whether he feels that Christ is able to save? He replies, "yes."When he has lost the power of speaking above a whisper, we ask him the same question, and receive the same reply. When he gives us the parting hand, and we, still anxious to know whether all is well, ask the same question, a sign, a smile, a lighting up of the dying eye, declares that all is well. As far as we can trace the departing soul when it goes into the dark valley, we receive the same assurance; and why should we doubt that the same grace is bestowed further onward, and that he saves "to the uttermost?"But what else thus saves? Friends give the parting hand at the gloomy entrance to that valley, and the frivolous and the worldly coolly turn away. The delusions of infidelity there forsake the soul, and minister no comfort then. Flatterers turn away from the dying scene - for who flatters the dying with the praise of beauty or accomplishments? Taste, skill, learning, talent, do not help then, for how can they save a dying soul? None but Jesus saves to the "uttermost;"no other friend but he goes with us entirely through the valley of death. Is it not better to have such a friend than to go alone through that dark, gloomy path? Any other gloomy and dangerous way may be more safely trod without a friend, than the vale of death.

\caps1 (9) t\caps0 he Christian religion is suited to our condition; Heb 7:26-27. It has just such a High Priest as we need - holy, harmless, undefiled. Just such an atonement has been made as is necessary - ample, rich, full, and not needing to be made again. It reveals just such truth as we want - that respecting the immortality of the soul, and the glorious state of the redeemed beyond the grave. It imparts just such consolation as is suited to our condition - pure, rich, unfailing, elevating. It reconciles us to God just as it should be done - in such a way that God can be honored, and the purity and dignity of his Law maintained. It is the religion adapted to dying, ignorant, sinful, wretched man. No other system so much consults the true dignity of our nature, and the honor of God; no one diffuses such consolations through the life that is, or fills with such hopes in regard to the life to come.

(10) since, then, we have now such a Great High Priest; since the promises of the gospel are settled on so firm a foundation; and since the gospel in its provisions of mercy is all that we can desire it to be, let us yield our hearts entirely to the Saviour, and make this salvation wholly ours. We have the privilege, if we will, of drawing near to God with boldness. We may come near his throne. Though we are poor, and sinful, and deserve neither notice nor mercy, yet we may come and ask for all that we need. We may go to God, and supplicate his favor, with the assurance that he is ready to hear. We may go feeling that the great atonement has been made for our sins, and that no other offering is now needed; that the last bloody offering which God required has been presented, and that all that he now asks is the sacrifice of a contrite and a grateful heart. All that was needful to be done on the part of God to provide a way of salvation has been done; all that remains is for man to forsake his sins and to come back to a God who waits to be gracious.

Poole: Heb 7:12

For the priesthood being changed : for refers to the expiration of the Aaronical order, to which these Hebrews now were not bound, for that a better priesthood and law were to fill up their room in the church. The Levitical priesthood was changed and abolished to make way for this; God designing that to continue for a time, and then to expire, when the truth perfecting it should take place.

There is made of necessity a change also of the law the mutation of the priesthood indispensably requireth the change of the law, i.e. the legal dispensation of the covenant of grace, and the bringing in with another priesthood a better hope, Gal 3:17-27 ; compare Heb 7:18,19 of this chapter; even the covenant of grace in the gospel dispensation of it. This was made necessary by the decree of God, who determined, that both priesthood and law should expire together, and accordingly hath fulfilled it. For when Christ, the gospel High Priest, had in his person and work perfected all of it in heaven, he roots out that order of priesthood, abolisheth the law, scatters the people which would cleave to it; demolisheth the temple and city to which he confined the administration, so as all designs and endeavours of Jews, or of apostate Christhins, to repair, or to restore it, have been ineffectual to this day.

Poole: Heb 7:13

For he of whom these things are spoken pertaineth to another tribe: that this priesthood was so altered, he proves by Christ’ s being of another tribe than Levi. This is a periphrasis, describing the priest after Melchisedec’ s order. Of whom was this said in Psa 110:4 , but of Christ, God-man, the royal High Priest of God? Mat 21:42 . He, as to his human nature, descended of the tribe of Judah, and not of Levi; and so the Aaronical priesthood was ended by him, Heb 2:14 Gen 49:10 .

Of which no man gave attendance at the altar of which tribe none was at priest, whose work was to attend the altar, and offer sacrifice; if any of another tribe pretended to, or would usurp it, God either smote them, as Uzziah, 2Ch 26:18 , or destroyed them, as those rebels, Num 16:1-3,28-35 ; neither was the priesthood hereby made tribual, or continued in any such tribe as in Levi, but confined to our Lord only, not because he descended of Judah, but extraordinarily selected of God out of it to discharge it.

Poole: Heb 7:14

For it is evident that our Lord sprang out of Juda the proof of this change of the tribe, and of what tribe he was, was undeniably evident to these Hebrews from their own genealogies, and the Roman census and enrolment of him; the providence of God ordering this, that it might be universally known that he was David’ s seed, as well as Abraham’ s, and as called by his name, Eze 34:23,24 37:24,25 . Our Lord was God-man, Lord-mediator, Psa 110:1,4 Mt 22:42,46 . He was, as to his humanity, born of the tribe of Judah, as his genealogy by his mother doth evince, Luk 3:33 , and the concomitant evidence of the Roman rolls, in which his name was registered and kept in their archives above an age after his ascension.

Of which tribe Moses spake nothing concerning priesthood: no man of which tribe was so designed by God, or so revealed to have the royal priesthood, but himself; none of them having any right to it, as they could prove out of Moses’ s writing; and the rule of priesthood is to be found there, and no where else: so that a negative argument taken from Scripture in matters of religion is valid, though never so much puffed at in this age.

Poole: Heb 7:15

And it is yet far more evident: the change and abolition of the Levitical priesthood, and law, that the perfecting of Christ might succeed, is not only clearly represented to the understanding of all, that they assent to it, but it is far more evident from the eternity of this priesthood’ s constitution, as is proved, Heb 7:16 .

For thatei it, is a particle vehemently asserting, as in form of swearing, and not doubting, and therefore rendered for that.

After the similitude of Melchisedec like and parallel in order to him, and in all the properties foretold, which make him a most excellent priest; a priesthood far above that of Aaron, upon the account of the law and covenant to which it is related, which was not only the law of nature, serving God as Creator, but the law of grace, as he was Redeemer in Christ, who with the patriarchs worshipped God by, as believed in, a Christ to come.

There ariseth another priest not only of another tribe than Aaron, but of a different order from his; is constituted, manifested, and beginneth the exercise of his office with the abolition of Aaron’ s.

Poole: Heb 7:16

Who is made, not after the law of a carnal commandment the gospel High Priest, the Lord Jesus Christ, was not constituted nor consecrated after that order and rule of God which did bind the Aaronical priesthood, and regulate it as to their consecrations and ministrations, obliging them by annexed temporal promises and comminations, which could not reach an immortal soul. The Mosaical rites and ceremonies were bodily, fleshly, only external. He was not made a priest by legal purifying with water, nor anointed with oil, nor sprinkled with blood, nor clothed with priestly garments, as Aaron and his order was, Exo 39:1-43 40:13-15,31,32 ; nor initiated with sacrifices of bulls, goats, &c. He was not to minister in a tabernacle or temple, as they did, which was carnal, and reached only the flesh, could not expiate sins, nor procure spiritual and eternal blessings, Heb 9:1-12,19-26 .

But after the power of an endless life but was constituted and consecrated by God according to his powerful law. He was anointed with the Holy Ghost and power, Act 10:38 , which mighty influence enabled him to execute his oifice effectually for saving sinners; and by it he receiveth life peculiar to his priesthood, opposed to the dead letter of the commandment, by which, and under which, souls perished by multitudes. But this High Priest hath by this law life in himself, and the best of life to give out to those who wait on his ministry, Joh 5:21,24-26 , and such life as is indissoluble, opposite to carnal and bodily, which corrupts and perisheth; but the powerful life of this priest is not to be destroyed, neither in himself, nor his people. He by his death and life makes eternal expiation, and procureth eternal blessings for them: see Heb 7:25 , and Heb 9:11,12,28 .

Poole: Heb 7:17

For he testifieth: this is proved by infallible testimony in Psa 110:4 , God the Father himself solemnly declared him to be so before the angels in heaven, and revealed it to men on earth by the prophet David.

Thou art a Priest for ever after the order of Melchisedec: that as Melchisedec had no end of days recorded, so this is repeated again to prove, that the Priest after his similitude, i.e. after his order, (the words being here synonymous), must continue for ever. Christ was not a temporary Priest by a carnal law, but was made a Priest for ever, with everlasting power endowed to save all his people: see Heb 7:24,25,28 , and Mat 1:21 .

Poole: Heb 7:18

For there is verily a disannulling of the commandment going before: the Spirit having proved the disannulling of the Aaronical priesthood for its imperfection, proceeds to prove the abolishing of the law or covenant annexed to it, like it for weakness and unprofitableness; ayethsiv is a displacing, deposing, or laying it aside as to its binding force, so as there is no obligation from it on any as to obedience or penalty; and this is so disannulled of the Law-maker, God himself, by setting up the gospel by his Son-priest, which is most certainly true.

For the weakness and unprofitableness thereof for the Mosaical covenant and law wanted strength to bring about what the Jews sought by it, and wanted good fruit to them who made their boast of it; both which weakness and unprofitableness arose from the Hebrews’ abuse of it, expecting expiation and sanctification by it, without minding the promise which preceded it four hundred and thirty years, to which it should have led them, and by its neglect proved so fatal to them. For they would be justified and saved by an external obedience to this law, without any regard to Christ and his sacrifice, by whom alone it could be attained, Gal 3:17-27 . It was strong and profitable to the end for which God made it, to lead to Christ; but weak and unprofitable to justify or sanctify them without him, which was the end they used it for, or rather abused it.

Poole: Heb 7:19

For the law made nothing perfect: the proof of this weakness and unprofitableness of the law is its imperfection; it had no supernatural moral power to justify or sanctify any person, or to bring him to perfection; neither did it perfect any person of itself so as to reconcile him to God, or bring him to salvation, whatever was expected by it, Heb 9:9 10:1,2 .

But the bringing in of a better hope did: de but, shows the opposition of hope to the law; though the law could not perfect any, yet the better hope, the gospel, promulgated to and received by them, could perfect them. ’ Epeisagwgh , superinduction, i.e. it was brought in, and put in force, after the legal covenant expired; and brought in to abolish that, so as by it it was repealed and abrogated. The gospel law is styled

a better hope because it is conveying better promises, Heb 8:6 , which gives firm and certain hope of sinners’ perfection by it, viz. their enjoyment of justification, sanctification, and eternal life. This hope wrought by the Holy Ghost in their hearts, enableth them to obey the gospel, and seals the promises to them.

By the which we draw nigh unto God and by this they have free access to God, as Heb 4:14,16 ; compare Heb 10:19-22 Rom 5:1,2 ; not only to worship him, but to receive the blessings of the covenant from him, without fear of displeasing him, or being consumed by him, as under the law, but in the greatest confidence of pleasing him in Jesus Christ, of having communion with him, and of being blessed in the enjoyment of him for ever: see Heb 12:18-22 , and compare Heb 7:22-25 with them.

Poole: Heb 7:20

This is a further proof of the excellency of Christ’ s priesthood above Aaron’ s, taken from his constitution in it by oath. He who is made a priest by oath, is a better and a greater priest than any made so without it; but so is Christ. Kay oson is a comparative, answered Heb 7:22 , insinuating by how much the cause constituting or confirming an office of priesthood is more excellent, by so much the effect and office must excel, receiving greater power for some more excellent end. This orkwmosia is as much as a double oath, apo tou omnuein orkon . By the swearing of an oath by God the Father was the gospel High Priest constituted an eternal one after Melchisedec’ s order; and it addeth so much the more strength and glory to the sanction. This is testified by David, Psa 110:4 . The Levitical priests were made by a Divine designation, and with external rites were consecrated; but Christ was constituted a Priest by oath, as our translators well supply it out of the following verse.

Poole: Heb 7:21

For those priests were made without an oath those priests of Aaron’ s order were selected, instituted, consecrated, without any oath mentioned by Moses, who did all exactly as the Lord commanded him, Exo 40:16 . God gave only command for it, and made their priesthood but a temporary and passing honour and office, which he might alter when he would.

But this with an oath by him that said unto him: The Lord sware and will not repent: but he, or Jesus, was made a Priest after Melchisedec’ s order, by an oath of God his Father, speaking to him, as is recorded by David, Psa 110:4 . The Lord Jehovah the Father, sware unto his Son the Lord Messiah, lifting his hand, and saying: I live for ever, Deu 32:40 , when he ascended and sat down on the right hand of the Majesty in the heavens, solemnly by this oath ratifying and confirming him in this office; and that he would not repent, i.e. change, or alter, or retract what he swore to him, there being no need of any other, he so effectually performing the work of it, that all that God bestows upon his by him, are gifts not to be repented of even eternal life and salvation.

Thou art a Priest for ever after the order of Melchisedec: that which the oath ratified was, that Christ should be God’ s only and eternal Priest, who was to have no sharer with him in the priesthood, and no end of it; taking away from himself by oath any power to make Christ no priest, or take away his office at will and pleasure, as he did Aaron’ s; hereby honouring his Son, and highly gratifying sinners by giving them such a royal High Priest, who should effectually manage all their concernments with him for ever.

Poole: Heb 7:22

This brings in the consequent on Heb 7:20 .

As much excellency as was in God’ s oath constituting,

so much there must be in the office constituted. The Aaronical priesthood, by God’ s constitution, was excellent; but Christ’ s is much more so, being by God’ s oath made personal and everlasting, relating to the best covenant; so as the Hebrews had the greatest reason to renounce Aaron’ s, and to cleave to Christ’ s for salvation. He being God-man, is a Surety, one that bindeth himself for another, to see something paid or performed, to give security for another; and is proper to him as a Priest, Job 17:3 Psa 119:122 Pro 6:1 . In the Mossical economy the priests were typical sureties, or undertakers for the people; so Aaron, as a surety, was sent by Moses to stand between the living and the dead, when God was cutting off those sinners, Num 16:46,48 . The Spirit interprets this

Surety to be a Mediator, Heb 8:6 , which is the general comprehensive name of all his offices: as he gives all from God to us in and by his promises, he is the Testator fulfilling them, Heb 9:15,16 ; as he gives satisfaction to God for us, and returns our duty performed with the incense of his merits, he is our Surety; which merit of his resulted from his perfect obedience to the whole law and will of God, and from the full satisfaction he made to God by his death for our sins, Rom 5:19 2Co 5:21 Gal 3:13 .

A better testament the gospel covenant, described Heb 8:10-12 , and referreth to what the Lord foretold of it, Jer 31:33,34 , which is better than the Mosaical for perspicuity, freeness, fulness, spirituality, and the Spirit promised in it for its ratification by the death of Christ, and its perpetuity: see Heb 8:8,9,11 .

Poole: Heb 7:23

And they truly were many priests: this further demonstrates the excellency of Christ’ s priesthood above the Aaronical for its singularity and self-sufficiency; whereas theirs was, for the multiplicity of it, weak, vanishing, and mortal, like themselves. They had multitude of priests together under the high priest, to manage the service, and above seventy high priests, beside their sagans, such as were to officiate for them if at any time they were legally disabled from the institution of the Aaronical order, to the destruction of the temple, and were made according to the law successively.

Because they were not suffered to continue by reason of death death cut them off one after another; they were all mortal, and could not abide, neither in their priesthood or life, Exo 28:43 . Death transmitted that priesthood from one unto another, till the priesthood itself, by the succession of a better, was abolished, and did expire; so frail, passing, and imperfect were both their persons and office.

Poole: Heb 7:24

But this man, because he continueth ever this Priest, Jesus, Heb 7:22 , is opposed to the Aaronical multitude; this excellent one, 1Ti 2:5 , after his resurrection abideth immortal. He is eternal and permanent for person and office: see Heb 7:25 Rom 6:9 . They are vanished, but he continues for ever, Rev 1:17,18 .

Hath an unchangeable priesthoodaparabaton , a priesthood that cannot pass from him to any other, as Aaron’ s did to his successors: no person is to be a sharer in it, nor a successor to it: it is reciprocal with himself; his individual person terminateth it for ever; he hath no vicars nor successors of his priesthood, whatever the pope pretends to in it.

Poole: Heb 7:25

Wherefore he is able also to save them to the uttermost: this inference proves his eminency in office above Aaron’ s order by the efficacy of it; for he is possessor of a supernatural Divine power, which is able to save to perfection, to the full, to all ends, from sin, in its guilt, stain, and power; from its consequents, the curse, and wrath, and eternal death. What neither ourselves nor others could do for us, he is only able, and an willing as able, to set us in a safe, happy, blessed, and glorious state for ever, Rom 5:9-11,17 .

That come unto God by him all such who will come to God by him as their High Priest, and no other, praying for remission of sins for his sake and merit, by faith in his blood, renouncing self, expecting the mercy of God to flow in him to them, subjecting themselves entirely to him, and depending on him to present them unto God their end, without spot or blemish, or any such thing, and to make them blessed in the enjoyment of him for ever. This is his work, Joh 6:35-40 1Pe 3:18 .

Seeing he ever liveth to make intercession for them since he always exists and lives a High Priest for the good of those who wait on him, having life in himself, and quickening them; compare Rom 8:6 ; and, as their Advocate, 1Jo 2:1,2 , answereth all charges against them, suing for those penitent believers, and pleading for all promised them by the Father in him. He sitting at God’ s right hand must ever be in his presence: and appears as the general Representative of his, and useth all his interest with the supreme Lawgiver, Judge, and Governor, for them, see Heb 9:24as it was foretold he should, Isa 53:12 , even for them who cannot plead their own cause through guiltiness or weakness; he will manage it for all of them who believe in him, and apply themselves to God by him, atoning him for their sins by his sacrifice, performing their duties and person by the incense of his merits, and presenting them to God, answering in heaven his type on earth, Exo 30:1-10 : compare Rev 8:3,4 Ro 8:31-36 .

Poole: Heb 7:26

The last excellency of the gospel High Priest, preferring him to Aaron’ s order, is the qualification of his person, by which he is described in himself, distinguished from and set above all others, and is that which remained out of David’ s proof to be cleared, who this person was, who was different from Melchisedec, though after his order, to take place after Aaron’ s was expired, who was immortal, and constituted an everlasting Priest by God’ s oath.

For such an High Priest became us, who is holy: this was God-man, the Messiah, and gospel High Priest, who was convenient, congruous, suitable, useful, and necessary, for us guilty, filthy, miserable sinners, in respect of ourselves hopeless and helpless, and cannot approach God without consumption; and, unless we have a person who can manage our cause with God, are lost for ever. To such is he agreeable and necessary, who only can help and save us. This the titles given him evince, showing all the perfections of a priest, of which others were dark shadows and types; as he was not only externally and relatively by office, but internally and morally holy. His essence as God was holiness; as man his nature was entirely agreeable to God’ s will; he was that holy thing, Luk 1:35 ; not having holiness engraven on a mitre, as Aaron, Exo 39:30,31 , but in his person; holy in his conception, birth, life, and death. The devil could find nothing but holiness in him, Joh 14:30 . Pure in his soul, in his body, transcendently beyond his type, Lev 21:17-23 ; not a creature, angel or man, so holy as he, the most like to God of any, Joh 1:14 .

Harmlessakakov , void of all natural evil in his spirit and flesh, no lust, no disposition to evil, not injurious to any, having no guile, an Israelite indeed beyond a Nathanael, of the most simple, pure, and innocent nature; he was good, and all his work was good, Act 10:38 .

Undefiledamiantov , without any spot, not soiled or stained without or within; the angels and heavens are not so clean in God’ s sight, as lifts Priest of his; he was never tainted with the appearance of sin: if his church be so pure, what must himself be! Eph 5:27 .

Separate from sinners free from all vicious habit, quality, act, or stain, by what was in sinners, or by his converse with them; as separate from guilt or stain, as if he had never been with them; conjoined with God in being and fulness of righteousness, making sinners righteous, but contracting nothing from them.

And made higher than the heavens by the constitution of God, after his sacrifice, mentioned Heb 7:27 , he ascended far above all heavens, Eph 4:10 , and is settled on God’ s throne at his right hand, having all principalities, powers, might and dominion, and every name, subjected to him, and all things put under his feet, Eph 1:21,22 . Never priest can reach where he is; this is his supereminent excellency, Heb 4:14 8:1 9:11 . How able, mighty, and successful is he for managing all for his clients there! His work now is intercession.

Poole: Heb 7:27

In this verse the Spirit shows the ground of his intercession work in heaven, and why he doth not sacrifice as a High Priest there; therein setting his far above the Aaronical priesthood.

Who needeth not daily, as those high priests, to offer up sacrifice he had no necessity, being so holy as he was, to multiply sacrifices.

First for his own sins, and then for the people’ s for himself, being sinless, and having no infirmity to atone for, as the Aaronical priesthood had, who annually on the day of atonement did offer sacrifice for themselves, being sinners, and needing pardon as well as the people, Lev 9:7 . And he had no need anually on a day to offer for the people’ s sins, as Aaron and his successors had, and did continue to do, till his sacrifice took place and abolished them; he having once offered a sacrifice for the sins of the people, which outweighed all their multiplied sacrifices.

For this he did once, when he offered up himself and this he did once when he himself died a sacrifice for sins, when he offered up the human nature by the eternal Spirit without spot, a propitiatory sacrifice to God, when his body hung on the cross, and his soul ascended and entered into the throne of God in the holy of holiest in heaven, with the blood of the testament, and atoned him for all his people. How transcendent was this sacrifice to all the Aaronical ones, whereby sinners were reconciled unto God for ever! Heb 9:11,12,14,24-26 . On this offering was he exalted by God fitr above all heavens, confirmed by oath in his office, and his intercession became so powerful and effectual to save all his people from their sins, and the consequents of them.

Poole: Heb 7:28

This is the reason why the Aaronical priests had need to sacrifice for themselves, and the gospel High Priest had not, and is finally describing him who is so.

For the law maketh men high priests which have infirmity for the law which God gave to Moses, the ceremonial law, constituteth, sets up, and puts into this Aaronical order and office of priesthood, such as are not only liable to bodily infirmities, but to moral ones, sins. Aaron and all his sons had their spiritual sinful infirmities, Heb 5:2 , for which they were to offer their propitiatory sacrifices to God, as well as for those of the people; they were sinful, dying men, Heb 7:26 .

But the word of the oath, which was since the law but God the Father’ s promise to his Son, ratified with an oath, that he should he the great High Priest perfecting of souls for God, as David testifieth, Psa 110:4 , to be revealed to him; and this four hundred years after the law was given which constituted the Aaronical priesthood. The word revealed God’ s promise to him, the oath made it irreversible; yet this promise was not actually performed to him till his ascension in the human nature higher than the heavens, Psa 110:1 .

Maketh the Son, who is consecrated for evermore God the Son incarnate, the man Christ God’ s fellow, the glorious only begotten and bosom Son of the Father, Zec 13:7 Joh 1:14,18 1Ti 2:5 , is made by this ratified word the only single everlasting High Priest, who is not only completely and perfectly holy, as opposed to the infirmities of the Aaronical priests, but ever able and fit for his work, as successful in it. Who would not therefore leave that abolished priesthood, and cleave to this which must abide for ever?

PBC: Heb 7:25

See Philpot: THE EVERLIVING INTERCESSOR

" to the uttermost"

saved to everlasting glory, saved completely. The scriptures teach us- Jesus does in Joh 10:27-29, {compare Ro 8:1-39} that His sheep hear His voice and that He knows them and He gives unto them eternal life and they shall never perish and no man is able to pluck them out of His Father’s hand who is greater than all. Jesus Christ is teaching us in Joh 10:1-42 that He is able to save to the uttermost.

382

PBC: Heb 7:26

What we need is not an angel to rescue us.  We need a man to help us.  Adam brought all this misery upon his offspring.  Mankind is in the shape it's in today because the first man landed us into this miserable state.  Adam's transgression brought all this misery and heartache and trouble on mankind.  By man came death, by man came also the resurrection of the dead.  The first man Adam was of the earth earthy and he brought all this misery upon us.  We need another Adam - we need a second Adam.  The Lord Jesus Christ is that second man.  This high priest became us - He did not stand aloof and distant and remote but He actually took upon Him bone of our bone and flesh of our flesh.  "For in all things it behooved Him to be made like unto His brethren."  This high priest became us - He came down to where we were.

15

PBC: Heb 7:27

There are two different functions that a priest engages in.  As we talk about the priesthood of Jesus we mean that He does two things as a priest.  Studying the Old Testament the Levitical priests had a double role.  First of all they make sacrifice and secondly they make intercession.  You know, a prophet represented God to the people.  He speaks for God to the people.  A priest though represents the people to God.  He represents the people.  He's their representative who goes to God on their behalf.  That's what a priest does.  And a priest had a double role - first he makes or offers sacrifice on behalf of the people and secondly he makes intercession - he prays on behalf of the people.  Did you know that both of these roles of the priesthood were fulfilled by the Lord Jesus Christ?  First He made the sacrifice as our priest. 

Turn with me to Heb 7:26-27.  For such an high priest became us who is holy, harmless, undefiled, separate from sinners and made higher than the heavens, who needeth not daily as those high priests to offer up sacrifice first for his own sins and then for the peoples:  for this He did once when He offered up Himself. 

Now we're talking about the two-fold function of the priest.  He first offers sacrifice, then he makes intercession.  In this verse we see that the Lord Jesus Christ has offered up a sacrifice on our behalf and what was the sacrifice?  It says, He offered up Himself.  I want to ask you a question - is salvation an offering?  It is, but it is not an offering to the sinner.  It is an offering to God.  It is not a free offer that the Lord says "ok you can take it or leave it, I'm offering myself to the sinner."  Now I tell you that the Lord Jesus Christ made an offering but it was an offering to God in heaven and the offering that He made was Himself.  He didn't offer a lamb or a bullock or a turtle dove or a scapegoat.  He offered up Himself as the lamb of God.  Now this high priest who made the offering then was the offering that was made.  That's what He tells us in this passage.

15

PBC: Heb 7:28

See GILL: Heb 7:28 Hit F4 and search for  " but the word of the oath" (without the quotes).

Haydock: Heb 7:12

After giving a decided preference to Melchisedech, and his priesthood, over the Levitical priesthood, St. Paul proves the abrogation of the latter, and even of the law, by the introduction of a new priesthood, according to the order of Melchisedech.

Haydock: Heb 7:20

The old law was good in itself, being established by God, who does noting in vain; but it was weak and imperfect, and the shadow and figure of that which was to come. It was preparatory to a more perfect dispensation under Jesus Christ, who, as our new high priest, was to finish by the gospel what Moses began by the law.

Haydock: Heb 7:23

Many priests, &c. The apostle notes this difference between the high priests of the law, and our high priest, Jesus Christ: that they being removed by death, made way for their successors: whereas our Lord Jesus is a priest for ever, and hath no successor; but liveth and concurreth for ever with his ministers, the priests of the New Testament, in all their functions. Secondly, that no one priest of the law, not all of them together, could offer that absolute sacrifice of everlasting redemption, which our high priest, Jesus Christ, has offered once and for ever. (Challoner)

Haydock: Heb 7:25

Make intercession. Christ, as man, continually maketh intercession for us, by representing his passion to his Father. (Challoner)

Haydock: Heb 7:27

Jesus Christ offered himself but once in a bloody manner on the cross; but, besides this bloody offering, he still continues to offer himself in an unbloody manner. This he does both in heaven and upon earth; in heaven, by presenting his sacred humanity continually to his Father; and on earth, by daily offering himself, under the appearance of bread and wine, on our altars. Hence this eucharistic sacrifice is both a commemoration and continuation of the sacrifice of the cross. To understand this, it must be observed, that the essence of a sacrifice includes several actions, the principal of which are the immolation of the victim, and the oblation of the victim when immolated. Now the sacrifice of Jesus Christ on the cross, ended only as to the bloody immolation; the same victim is still immolated mystically, by the separate consecration of the bread and wine, and continues as the oblation. Jesus Christ, in quality of the eternal high priest, has carried his victim, i.e. his body, into heaven, and there offers it continually to his Father. He continues also his sacrifice here on earth, by the ministry of his priests: who to the end of time will offer to God the same immolated victim, present on our altars under the appearance of bread and wine ---

a sacrifice infinitely perfect, since a God is the priest, and a God the victim. The chief-priest who offers it is a God-man; the victim offered is a Man-God: a God the victim, offered by a God the priest! Behold a sacrifice truly worthy of God ---

a sacrifice capable of atoning not only for our sins, but for the sins of ten thousand worlds. What confidence then ought Christians to have in such a sacrifice! How solicitous ought they to be to assist daily at these awful, or, to use St. John Chrysostom's expression, these tremendous mysteries! Let us now examine the sentiments of learned Protestant divines: "It is certain," says Dr. Grabe, "that Irenæus and all the Fathers, either contemporary with the apostles, or their immediate successors, whose writings are still extant, considered the blessed Eucharist to be the sacrifice of the new law, and offered bread and wine on the altar, as sacred oblations to God the Father; and that this was not the private opinion of any particular Church or teacher, but the public doctrine and practice of the universal Church, which she received from the apostles, and they from Christ, is expressly shewn by Irenæus, and before him by Justin Martyr and Clement of Rome." (Nota in Irenæum. p. 323.) ---

"The elements being really changed from ordinary bread and wine into the body and blood of Christ, mystically present, as in a sacrament, and that by virtue of the consecration, not by the faith of him that receives, I am to admit and maintain whatsoever appears duly consonant with this truth, viz. that the elements so consecrated are truly the sacrifice of Christ upon the cross, inasmuch as the body and blood of Christ are contained in them. ... And the sacrifice of the cross being necessarily propitiatory, and impetratory both, it cannot be denied that the sacrament of the Eucharist, inasmuch as it is the same sacrifice with that upon the cross, is also both propitiatory and impetratory." (Thorndike Epil. p. 44 and 46.) ---

"The holy Fathers frequently say, that in the Eucharist is offered and sacrificed the very body of Christ, as is evident in almost innumerable places." (Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 10.) ---

"The sacrifice of the supper is not only propitiatory, and may be offered up for the remission of our daily sins, but likewise is impetratory, and my be rightly offered for the obtaining all blessings. Although the Scripture does not plainly and in express words teach this, yet the holy Fathers with universal consent have thus understood the Scripture, as has been demonstrated by many; and ll the ancient liturgies prescribe, that in time of the oblation, prayers be offered for peace, &c. as is evident to all." (Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 12.) ---

"The Church, commemorating the sacrifice of Christ with the usual rites and words, in this also sacrificeth and offereth that which is her own, given to her by Christ; that she placeth before the eyes of God; by that she beseecheth God; and it is the same sacrifice that Christ offered; the same one, true, and singular sacrifice, as St. Augustine calls it; a sacrifice of memory according to Eusebius; a spiritual sacrifice, according to others. After that the faithful offer themselves according to the example of Christ, &c. In all this what is there new, what deformed, what hurtful? But minds once distracted, distract all things into a depraved meaning, and then are glad to find a hint for it in any of the schools." (Grotius of Christian sacrifice.) ---

To these we may add the authority of Ed. Burke, in his speech to the electors of Bristol: "The mass is church service in the Latin tongue, not exactly like our liturgy, but very near, and contains no offence whatever against the laws of good morals." (p. 29.)

Gill: Heb 7:12

For the priesthood being changed,.... Not translated from one tribe, family, or order, to another, but utterly abolished; for though it is called an everlasting priesthood, yet that is to be understood with a limitation, as the word "everlasting" often is, as relating to things under that dispensation; for nothing is more certain than that it is done away: it was of right abrogated at the death of Christ, and it is now in fact; since the destruction of Jerusalem, the daily sacrifice has ceased, and the children of Israel have been many days without one, and without an ephod. And the Jews themselves own, that the high priesthood was to cease in time to come ^m, and which they say Azariah the son of Oded prophesied of in 2Ch 15:3.

There is made of necessity a change also of the law; not the moral law, that was in being before the priesthood of Aaron, nor do they stand and fall together; besides, this still remains, for it is perfect, and cannot be made void by any other; nor is it set aside by Christ's priesthood: though there is a sense in which it is abolished; as it is in the hands of Moses; as it is a covenant of works; as to justification by it; and as to its curse and condemnation to them that are Christ's; yet it still remains in the hands of Christ, and as a rule of walk and conversation; and is useful, and continues so on many accounts: but either the judicial law; not that part of it which is founded on justice and equity, and was a means of guarding the moral law, for that still subsists; but that which was given to the Jews as Jews, and some parts of which depended on the priesthood, and so ceased with it; as the laws concerning the cities of refuge, raising up seed to a deceased brother, preserving inheritances in families, and judging and determining controversies: or rather the ceremonial law, which was but a shadow of good things to come, and was given but for a time; and this concerned the priesthood, and was made void by the priesthood of Christ; for that putting an end to the Levitical priesthood, the law which related to it must unavoidably cease, and become of no effect. This the Jews most strongly deny; God, they ⁿ say, will not change nor alter the law of Moses for ever. The nineth article of their creed, as drawn up by Maimonides, runs thus ^o;

"I believe with a perfect faith that this law לא תהא מוחלפת "shall not be changed", nor shall there be another law from the Creator, blessed be his name.''

But the reasoning of the apostle is strong and unanswerable.

Gill: Heb 7:13

For he of whom these things are spoken,.... In Psa 110:4 and in the type of him Melchizedek, in the preceding verses; for not Melchizedek is here meant, but the Lord Jesus Christ, as appears by what follows; the antitype of Melchizedek, the Lord our righteousness, the Prince of peace, the priest of God, that lives for ever, without father, without mother, &c.

pertaineth to another tribe; the tribe of Judah, and not the tribe of Levi:

of which no man gave attendance at the altar; either of burnt offering or of incense; that is, no man waited there, or took upon him and exercised the priest's office that was of the tribe of Judah: no man might lawfully do it; Uzziah, indeed, thrust himself into the priest's office, who was of that tribe, and went into the temple and burnt incense upon the altar of incense; but then he had no right to do it, and was punished for it.

Gill: Heb 7:14

For it is evident that our Lord sprang out of Judah,.... Out of the tribe of Judah; it is certain that the Messiah was to spring from that tribe, Gen 49:10 he was to be of the family of Jesse, and of the house of David; and hence he is sometimes called David himself; and so the Jews expect that he will come from the tribe of Judah, and not from any other ^p; and it is evident that Jesus, who is our Lord by creation, redemption, and the conquest of his grace, sprung from this tribe: this is clear from the place of his birth, Bethlehem of Judah; and from his reputed father Joseph, and real mother Mary, being both of the house of David; and this was known to the Jews, and it is owned by them that he was near to the kingdom ^q, which he could not be if he was not of that tribe; and hence he is called the lion of the tribe of Judah;

of which tribe Moses spake nothing concerning the priesthood: he said many things of it in Deu 33:8 and relates many things concerning it as spoken by Jacob, but nothing about the priesthood, as if it belonged to that, or that any that should spring from it should exercise that office, The Alexandrian copy, the Claromontane manuscript, and the Vulgate Latin version, read, "concerning the priests"; whence it follows that there is a change of the priesthood, and that the Messiah, as he was not to be, so he is not a priest of Aaron's order, not being of the same tribe.

Gill: Heb 7:15

And it is yet far more evident,.... From a fact which cannot be denied;

for that after the similitude of Melchisedec there ariseth another priest; or another has risen, even Jesus the son of David, of the tribe of Judah; another from Aaron, one that is not of his family or tribe, but one like to Melchizedek: hence we learn that Melchizedek and Christ are not the same person; and that the order and similitude of Melchizedek are the same; and that Christ's being of his order only imports that there is a resemblance and likeness between him and Melchizedek, in many things, which are observed in the beginning of this chapter: and this "arising" does not intend Christ's setting up himself, only his appearance in this form; and being expressed in the present tense, denotes the continual being, and virtue of his priesthood.

Gill: Heb 7:16

Who was made,.... Not as man, much less as God; but as a priest, constituted and appointed one:

not after the law of a carnal commandment: either the ceremonial law in general, which was a carnal one, if we consider the persons to whom it belonged, the Israelites according to the flesh; it was incumbent upon, and might be performed by such who were only carnal; and it was performed by and for men that were in the flesh, or mortal; and if we consider the matter of it, the subject on which various of its rites were exercised was the flesh or body, and which were performed by manual operation; and the sacrifices of it were the flesh of beasts; and these were for the sins of the flesh, and for the removing the ceremonial uncleanness of it; and the virtue of them reached only to the purifying of the flesh; and the whole of it is distinct from the moral law, which is spiritual, and reaches to the spirit or soul of man; whereas this only was concerned about temporal and external things: or else the law of the priesthood is particularly intended; or that commandment which respected the priesthood of Aaron; which law regarded the carnal descent of his sons; enjoined a carnal inauguration of them, and provided for their succession and continuance in a carnal way; after which, Christ the great high priest did not become one:

but after the power of an endless life; this may be understood either of the Gospel, according to which Christ is a priest; and which is called "life", in opposition to the law which is the ministration of death; and because it is the means of quickening dead sinners, and of reviving drooping saints; and points out Christ the way of life, and has brought life and immortality to light: and may be said to be "endless", in distinction from the law, which is temporary; and because it is itself permanent and everlasting; contains in it the promise of eternal life, and is the means of bringing souls unto it: and there is a "power" goes along with it; which distinguishes it from the weak and beggarly elements of the ceremonial law, which is abolished, because of the weakness of it; for it is attended with the power of the Spirit of God, and is the power of God unto salvation: or else this intends the endless life which Christ has, in and of himself; and which qualifies him for a priest; and stands opposed to the mortality of the priests, and to that law which could not secure them from it: the priests died, and the law by which they were priests could not prevent their death; Christ is the living God, the Prince of life, he had power to lay down his life as man, and power to take it up again; and his life, as man, is an endless one, which qualifies him for that part of his priestly office, his intercession and advocacy: or it may design that power, which his Father has given him as Mediator, of an endless life, both for himself and for all his people; and regards his ever living as a priest, and the perpetuity of and the continual virtue and efficacy of it.

Gill: Heb 7:17

For he testifieth,.... That is, either David, the penman of the psalm, or rather the Holy Ghost, the enditer of it, or God in the Scripture, in Psa 110:4 of this form of citing Scripture; see Gill on Heb 2:6.

thou art a priest for ever after the order of Melchisedec; see Heb 5:6.

Gill: Heb 7:18

For there is verily a disannulling of the commandment,.... Not the moral law; though what is here said of the commandment may be applied to that; that is sometimes called the commandment, Rom 7:12 it went before the promise of the Messiah, and the Gospel of Christ, and the dispensation of it; it is in some respects weak; it cannot justify from the guilt of sin, nor free from the power of it, nor secure from death, the punishment of it, nor give eternal life; though it has a power to command, accuse, convince, and condemn: and it is also unprofitable in the business of justification and salvation; though otherwise it is profitable to convince of sin, to show what righteousness is, and to be a rule of conversation to the saints in the hand of Christ; yet not this, but the ceremonial law is meant, which is the commandment that respected the Levitical priesthood, and is called a carnal one, and is inclusive of many others, and, which distinguishes that dispensation from the Gospel one: and this may be said to be

going before; with respect to time, being before the Gospel state, or the exhibition of the new covenant of grace; and with respect to use, as a type or shadow of good things to come; and as it was a schoolmaster going before, and leading on to the knowledge of evangelical truths: and this is now disannulled, abrogated, and made void; the middle wall of partition is broken down, and the law of commandments contained in ordinances is abolished:

for the weakness and unprofitableness thereof; the ceremonial law was weak; it could not expiate or atone for sin, in the sight of God; it could not remove the guilt of sin from the conscience, but there was still a remembrance of it; nor could it cleanse from the filth of sin; all it could do was, to expiate sin typically, and sanctify externally to the purifying of the flesh; and all the virtue it had was owing to Christ, whom it prefigured; and therefore, being fulfilled in him, it ceased: and it was "unprofitable"; not before the coming of Christ, for then it was a shadow, a type, a schoolmaster, and had its usefulness; but since his coming, who is the body and substance of it, it is unprofitable to be joined to him; and is of no service in the affair of salvation; and is no other than a grievous yoke of bondage; yea, is what renders Christ unprofitable and of no effect, when submitted to as in force, and as necessary to salvation; and because of these things, it is abolished and made null and void. The Jews, though they are strenuous assertors of the unalterableness of the law of Moses, yet sometimes are obliged to acknowledge the abrogation of the ceremonial law in the times of the Messiah; the commandment, they say ^r, meaning this, shall cease in the time to come; and again,

"all sacrifices shall cease in the future state, or time to come, (i.e. the times of the Messiah,) but the sacrifice of praise ^s.''

Gill: Heb 7:19

For the law made nothing perfect,.... Or no man; neither any of the priests that offered sacrifices, nor any of the people for whom they were offered: it could not perfectly make atonement for sin; nor make men perfectly holy or righteous; it could neither justify nor sanctify; neither bring in a perfect righteousness, nor bring men to perfect holiness, and so to eternal life and salvation:

but the bringing in of a better hope did; not the grace of hope; that is not something newly brought in, the saints under the Old Testament had it; nor is it better now than then, though it has greater advantages and more encouragement to the exercise of it: nor heaven and eternal glory, the thing hoped for; the saints under the legal dispensation hoped for this, as well as believers under the present dispensation; nor is what the latter hope for better than that the former did: nor is God the author and object of hope intended; the phrase of bringing in will not suit with him; besides, he is distinguished from it, in the next clause: to understand it of the Gospel, the means of hope, and of encouraging it, is no ill sense; that standing in direct contradistinction to the law: but the priesthood of Christ, of which the apostle is treating in the context, is generally understood, which is the ground of hope; for all promises respecting eternal life are confirmed by it, and all blessings connected with it procured; and it is better than the Aaronic priesthood, under the law; and a better ground of hope than the sacrifices of that law were: Christ himself may be designed, who is often called hope, being the object, ground, and foundation of it; and is a better one than Moses, or his law, Aaron, or his priesthood; and it is by him men draw nigh to God; and the bringing in of him or his priesthood shows that Christ's priesthood was not upon the foot of the law, and that he existed as a priest, before brought in, and as a better hope, though not so fully revealed; and it may have respect to his coming in the flesh, being sent, or brought in by his father: now the bringing in of him and his priesthood did make something perfect; it brought to perfection all the types, promises, and prophecies of the Old Testament, the whole law, moral and ceremonial; it brought in perfect atonement, reconciliation, pardon, righteousness, and redemption; it perfected the persons of all God's elect; and perfectly provided for their holiness, peace, comfort, and eternal happiness: some read the words "but it", the law, "was the bringing in of a better hope": the law led unto, made way for, and introduced. Christ, the better hope; and so the Arabic version, "seeing it should be an entrance to a more noble hope"; the Syriac version renders it, "but in the room of it entered a hope more excellent than that"; than the law:

by the which we draw nigh unto God; the Father, as the Father of Christ, and of his people in him, and as the Father of mercies, and the God of all grace and this drawing nigh to him is to be understood not locally but spiritually; it includes the whole worship of God, but chiefly designs prayer: and ought to be done with a true heart, in opposition to hypocrisy; and in faith, in opposition to doubting; and with reverence and humility, in opposition to rashness; and with freedom, boldness, and thankfulness: and it is through Christ and his priesthood that souls have encouragement to draw nigh to God; for Christ has paid all their debts, satisfied law and justice, procured the pardon of their sins, atonement and reconciliation for them; he is the way of their access to God; he gives them audience and acceptance; he presents their prayers, and intercedes for them himself.

Gill: Heb 7:20

And inasmuch as not without an oath,.... Our version supplies as follows,

he was made priest; which well agrees with what is said in the next verse; the Syriac version renders it, "and which he confirmed to us by an oath"; that is, the better hope, Christ and his priesthood, said to be brought in, and by which men draw nigh to God; this is established by the oath of God himself referring to Psa 110:4 afterwards cited in proof of it.

Gill: Heb 7:21

For these priests were made without an oath,.... The priests of the tribe of Levi, and of the order of Aaron, were installed into their office, and invested with it, without an oath; no mention is made of any when Aaron and his sons were put into it in Moses's time; nor was any used afterwards, neither by God, nor by the priests, nor by the people; it is true indeed that after the sect of the Sadducees arose, the high priest on the day of atonement, was obliged to take an oath that he would not change any of the customs of the day ^t; but then this regarded not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:

but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,

by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Psa 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:

the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it, not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:

but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,

by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Psa 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:

the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it.

Gill: Heb 7:22

By so much was Jesus made a surety of a better testament. Or "covenant", for the word signifies both; and what is intended may be called both a testament and a covenant; a testament, because it is founded in the good will and pleasure of God, and respects an inheritance bequeathed by God the Father to his children, which was confirmed and comes to them by the death of Christ the testator; and a covenant, it being a compact or agreement made by the Father with Christ, as the representative of all the elect; in which promises and blessings of all sorts are provided and secured for them in him; and is called in Scripture a covenant of life and peace, because these are things concerned in it; and is commonly by men called the covenant of grace, because it springs from the grace of God, the subject matter of it is grace, and the end of it is the glory of God's grace: now this is better than the covenant of works broken by man, and which exposes him to the curse and condemnation of the law; or than the covenant of the Levitical priesthood, by which was no perfection; and the form of administration of it under the Gospel dispensation is better than that under the law, for it is now revealed more clearly, and administered without types, shadows, and sacrifices; and the extent of its administration is larger, reaching to Gentiles as well as Jews; and besides, it is now actually ratified and confirmed by the blood of Christ, which is therefore called the blood of the everlasting covenant: and of this testament or covenant Christ is the "surety"; the word signifies one that draws nigh: Christ drew nigh to his Father in the council of peace, and undertook to be the Saviour and Redeemer of his people he substituted himself in their place and stead; he interposed between the creditor and the debtor, and became surety for the payment of the debts of the latter, and so stood engaged for them, and in their room: Christ is not the surety for the Father to his people, but for them to the Father; as to satisfy for their sins, to work out a righteousness for them, to preserve and keep them, and make them happy; which is an instance of matchless love.

Gill: Heb 7:23

And they truly were many priests,.... There were many common priests at a time; and though there was but one high priest at a time, yet there were many of them in a line of succession from Aaron down to the apostle's time. The Jews say ^u, that under the first temple eighteen high priests ministered, and under the second temple more than three hundred: this shows the imperfection of this priesthood, since it was in many hands; no one continuing and being sufficient to execute it; but Christ is the one and only high priest; there is no other, nor is there any need of any other: the reason why there were so many under the law was,

because they were not suffered to continue by reason of death; death has a power to forbid a long continuance in this world, and no man does continue long here: death puts a stop to men's works, and to the exercise of their several callings; no office, even the most sacred, exempts from it; no, not the office of high priests: these were but men, sinful men, and so died; and their discontinuance by reason of death shows the imperfection of their priesthood: there was another reason besides this which the apostle gives, why the high priests were so many, and especially about this time; and that is, the office was bought for money, and men that would give most were put into it: hence there were frequent changes; the Jews themselves say, they changed every twelve months ^w.

Gill: Heb 7:24

But this man, because he continueth ever,.... Though he died, death did not forbid him to continue, as it does other men; he was not forced to die, he died voluntarily; and he continued but for a small time under the power of death; besides, his death was a branch of his priestly office: so that he not only continued in his divine nature, which still had the human nature in union with it, but he continued in his office as a priest, and quickly rose from the dead; and the virtue of his sacrifice always remains, and he himself ever lives as an intercessor: wherefore he

hath an unchangeable priesthood; which will never be antiquated, and give place to another; nor does it, or ever will it pass from him to another, for it is needless, seeing he lives, and no other is sufficient for it; and it would be injustice to pass it to another; the glory of it is due to him; and this is matter of comfort to the saints, that he sits a priest upon his throne, and that his priesthood always continues.

Gill: Heb 7:25

Wherefore he is able also to save them to the uttermost,.... Because he continues ever, and has an unchangeable priesthood. This is to be understood not of temporal salvation, nor of providential favours, but of spiritual and eternal salvation; and includes a deliverance from all evil, here and hereafter, and an enjoyment of all good in this world, and in that to come: Christ was called to this work by his Father; he was promised by him to do it, and was sent by him to effect it, and has accomplished it; and this is the reason of his name Jesus, and was the end of his coming into this world, and which the Gospel always represents as such: this work required ability; here was a law to be fulfilled; justice to be satisfied; sin to be bore, removed, and atoned for; many enemies to engage with, and a cursed death to undergo: it was a work no creature, angels, or men, were able to undertake and perform; the priests under the law could not; men cannot save themselves, nor can any creature work out salvation for them: but Christ is able; as appears from the help his Father laid on him, who knew him to be mighty; from his own undertaking it, being mighty to save; and from his having completely effected it; and he must needs be able to do it, since he is the mighty God: and he is able to save to the uttermost; "to the utmost perfection", as the Arabic version renders it; so as nothing can be wanting in the salvation he is the author of, nor anything added to it; or "for ever", as the Vulgate Latin, Syriac, and Ethiopic versions render it; to the utmost of time, even to eternity, as well as to the utmost of men's wants: the persons he is able to save, are such

that come to God by him; Christ is able to save all the world, were it his will; but not his absolute power is designed by his ability, but that power which by his will is put into act; and reaches not to all men, for all are not saved; and those that are, are described by special characters, as here; they are such who come to God, not essentially considered, but personally, or in the person of the Father; and not as an absolute God, but as in Christ; not as on a throne of justice, but as on a throne of grace and mercy; not only as Christ's Father, but as theirs; and not only as the God of nature and providence, but as the God of grace: and this act of coming to him is a fruit of his everlasting love; an effect of Christ's death; is peculiar to regenerate persons; takes in the whole service of God, especially prayer; is not local but spiritual, it is by faith; and supposes spiritual life, and implies a sense of need, and of God's ability and willingness to help: the medium, or mean, by which such come to God, is Christ. Man had access to God in his state of innocence, but sinning, was not admitted; there is no approaching now unto him without a middle person; Christ is the Mediator, who having made peace, atoned for sin, satisfied justice, and brought in an everlasting righteousness, introduces his people into God's presence; in whom their persons and services are accepted, and through whom all blessings are communicated to them:

seeing he ever liveth to make intercession for them; Christ ever lives as God, he is the living God; and though he died as man, he is risen from the dead, and will not die again, but live for evermore; and he lives as Mediator and Redeemer, and particularly as a priest; one branch of whose office it is to intercede for his people: this he does now in heaven; not by vocal prayer and supplication, at least not as in the days of his flesh; or as if he was supplicating an angry Judge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people's, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.

Gill: Heb 7:26

For such an high priest became us,.... Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted:

who is holy; by nature, originally and underivatively, perfectly and completely, internally as well as externally; he was typified by the high priest, who had holiness to the Lord written on his forehead, and far exceeds any of the priests in holiness; and such an one becomes us, for had he not been holy he could not have entered into the holy place for us, or have appeared there on our account, or have been our sanctification; so Philo the Jew speaks of the true priest as being not man, but the divine Word, and as free from all sin voluntary and involuntary ^x.

harmless; without any vitiosity in his nature, without guile in his mouth, or malice in his heart; doing no injury to any man's person or property: the character chiefly regards the innocence and holiness of his life and conversation; and in which he exceeded the priests under the law; and is a suitable one for us, for hereby he was fit to be made sin, and to take it away:

undefiled; with the sin of Adam, with which all mankind are defiled; with the blood of slain beasts, with which the priests under the law were sprinkled; with the filthy conversation of the wicked, which affects good men: hence he was more excellent than the priests under the law; and one that becomes us, since his blood is the blood of a lamb, without spot and blemish: the high priests under the law, according to the Jews ^y, were to excel their brethren in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness:

separate from sinners; not but that he took the nature of sinners, though not a sinful nature; and he was often in the company of sinners, when on earth, and was reckoned among them, and as one of them; but he was separated from them in Adam; he was not among the individuals of human nature that sinned in him; and he was brought into the world in a different manner from them, not descending from Adam by ordinary generation; and he had no communion with them in sin; nor did he encourage them to it in the days of his flesh; and now he is removed far from them; and herein he exceeds the priests under the law, and is suitable to us: the Syriac and Ethiopic versions read, "separate from sins"; the allusion seems to be, to the separating of the high priest from his own house to one of the courts of the temple seven days before the day of atonement ^z, and so before the burning of the heifers ^a:

and made higher than the heavens; than the visible heavens, the airy and starry heavens, and than the angels in heaven; and so preferable to the high priests, and exceedingly agreeable to us, Heb 4:14 the allusion may be to the carrying of the high priest on the day of atonement to an upper chamber in the temple, called the chamber of Abtines ^b: this may be understood either of Christ's exaltation in heaven, where angels are subject to him, and his priesthood is completed; or of his excelling the angels in the holiness of his nature, which agrees with the other characters in the text, and stands opposed to the infirmities of the priests.

Gill: Heb 7:27

Who needeth not daily, as those high priests,.... They being sinners, and he not:

to offer up sacrifice first for his own sins and then for the people's; as they did on the day of atonement; see Lev 16:6 upon which place the Jews ^c make the same remark the apostle does here;

"he (the high priest, they say) offers sacrifices for the sins of the people, for his own בקדמיתא, "first", ולבתר, "and afterwards for the sins of the people":''

which was one reason of the imperfection and insufficiency of their sacrifices; but Christ needed not to offer for his own, nor could he, for he had none of his own; what he had was by imputation; wherefore he only needed to offer, and he only did offer, for the sins of the people; not of the Jews only, but of the Gentiles also, even of all God's covenant people; nor did he need to do this daily, as they did; they offered sacrifice daily, the common priests every day, morning and evening, and the high priest on a stated day once a year, on the day of atonement:

for this he did once, when he offered up himself; and in this also he differed from them; they offered not themselves, but what was inferior to themselves, and what could not take away sin, and, therefore, was repeated; but Christ offered himself, his whole human nature, soul and body, and both as in union with his divine nature; and this being offered to God freely and voluntarily, in the room and stead of his people, was acceptable to God: hereby justice was satisfied; the law fulfilled; sin taken away, and complete salvation obtained; so that there never was since any need of his offering again, nor never will be; which shows the perfection and fulness of his priesthood, and the preference of it to the Levitical one.

Gill: Heb 7:28

For the law maketh men high priests which have infirmity,.... Every word has an emphasis on it, and shows the difference between Christ and these priests: they were many; they were made priests by the law, the law of a carnal commandment, which made nothing perfect, and was disannulled; they were men that were made priests by it, and could not really draw nigh to God, and mediate with him for themselves, or others, nor atone either for their own or others' sins; and they were men that had infirmity, not natural and corporeal, for they were to have no bodily blemishes and deficiencies in them, but sinful ones; and especially such were they who bore this office under the second temple, and particularly in the times of Christ and his apostles ^d:

but the word of the oath, which was since the law; that word which had an oath annexed to it, which declared Christ an high priest after the order of Melchizedek, was since the law of the priesthood of Aaron; for though Christ was made a priest from eternity, yet the promise which declared it, and had an oath joined to it, was afterwards in David's time, Psa 110:4 and this word of the oath maketh the son; not a son, but a priest; publishes and declares him to be so: Christ, though a man, yet he is not mere man; he is the Son of God, and as such opposed to men; and therefore is not the Son of God as man; and this shows that he was a son before he was a priest, and therefore is not so called on account of his office; and it is his being the Son of God which gives lustre and glory to his priestly office, and virtue and efficacy to his sacrifice and intercession, and gives him the preference to all other priests:

who is consecrated for evermore; or "perfected", or "perfect"; he is perfect in his obedience and sufferings, in his sacrifice, and as he is now in heaven, in complete glory; the law made men priests that did not continue, but Christ is a priest for evermore, and absolutely, perfect.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 7:12

¹ tn Grk “of necessity a change in the law comes to pass.”

NET Notes: Heb 7:13

¹ tn Grk “shares in.”

² tn Grk “from which no one.”

NET Notes: Heb 7:16

¹ tn Grk “a law of a fleshly command.”

NET Notes: Heb 7:17

¹ tn Grk “for he/it is witnessed that.”

² sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

NET Notes: Heb 7:18

¹ tn Grk “the setting aside of a former command comes to pass.”

² tn Grk “because of its weakness and uselessness.”

NET Notes: Heb 7:20

¹ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

NET Notes: Heb 7:21

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn The words “did so” are not in the Greek text, but are implied.

³ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

NET Notes: Heb 7:22

¹ tn Or “surety.”

NET Notes: Heb 7:23

¹ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

² tn Grk “they were prevented by death.”

³ tn Grk “from continuing” (the words “in office” are supplied for clarity).

NET Notes: Heb 7:28

¹ sn See Heb 5:2 where this concept was introduced.

Geneva Bible: Heb 7:12

^{( 6 )} For the priesthood being changed, there is made of necessity a change also of the ^{( e )} law.

^{( 6 )} He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.

^{( e )} Of the institution of Aaron.

Geneva Bible: Heb 7:13

For he of whom these things are spoken pertaineth to another tribe, of which no man ^{( f )} gave attendance at the altar.

^{( f )} Had anything to do with the altar.

Geneva Bible: Heb 7:15

^{( 7 )} And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

^{( 7 )} Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David "for ever, according to the order of Melchizedek" by which also a different institution of priesthood is understood.

Geneva Bible: Heb 7:16

^{( 8 )} Who is made, not after the ^{( g )} law of a carnal commandment, but after the power of an endless life.

^{( 8 )} He proves the diversity and excellency of the institution of Melchizedek's priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.

^{( g )} Not after the ordination, which commands frail ad temporary things, as was done in Aaron's consecration, and all of that whole priesthood.

Geneva Bible: Heb 7:18

^{( 9 )} For there is verily a disannulling of the ^{( h )} commandment going before for the weakness and unprofitableness thereof.

^{( 9 )} Again, that no man object that the last priesthood was added to make a perfect one by joining them both together, he proves that the first was made void by the later as unprofitable, by the nature of them both. For how could those material and transitory things sanctify us, either by themselves, or by being joined with another?

^{( h )} The ceremonial law.

Geneva Bible: Heb 7:20

^{( 10 )} And inasmuch as not without an oath [he was made priest]:

^{( 10 )} Another argument, by which he proves that the priesthood of Christ is better than the priesthood of Levi, because his was established with an oath, but theirs was not so.

Geneva Bible: Heb 7:23

^{( 11 )} And they truly were many priests, because they were not suffered to continue by reason of death:

^{( 11 )} Another argument for the same purpose. The Levitical priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so has he also an everlasting priesthood, making most effectual intercession for them who come to God by him.

Geneva Bible: Heb 7:24

But this [man], because he continueth ever, hath an ^{( i )} unchangeable priesthood.

^{( i )} Which cannot pass away.

Geneva Bible: Heb 7:25

Wherefore he is ^{( k )} able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

^{( k )} He is fit and sufficient.

Geneva Bible: Heb 7:26

^{( 12 )} For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

^{( 12 )} Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.

Geneva Bible: Heb 7:27

Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: ^{( 13 )} for ^{( l )} this he did ^{( m )} once, when he offered up himself.

^{( 13 )} Another argument, which nonetheless he handles afterward: The Levitical priests offered sacrifice after sacrifice, first for themselves, and then for the people. Christ offered not for himself, but for others, not sacrifices, but himself, not repeatedly, but once. This should not seem strange, he says, for they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.

^{( l )} That sacrifice which he offered.

^{( m )} It was done so that it need not be repeated or offered again any more.

Geneva Bible: Heb 7:28

For the law maketh men high priests which have infirmity; but the ^{( n )} word of the oath, ^{( 14 )} which ^{( o )} was since the law, [maketh] the Son, who is consecrated for evermore.

^{( n )} The commandment of God which was bound with an oath.

^{( 14 )} Another argument taken by the time: Former things are taken away by the later.

^{( o )} Exhibited.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 7:1-28

1 Christ Jesus is a priest after the order of Melchisedec;

11 and so far more excellent than the priests of Aaron's order.

Combined Bible: Heb 7:11-16

Priesthood Changed   

(Hebrews 7:11-16)   

In Hebrews 5:1-9 the apostle has shown (in part, for he returns to the same theme again in Hebrews chapter 9) how Christ fulfilled that which Aaron had foreshadowed of Him as the High Priest of His people. Then, in Hebrews 5:11 he declares Christ had been hailed by God as High Priest "after the order of Melchizedek". Immediately following, the apostle adds that, though he had "many things" to say of him, he was restrained through the Hebrews’ dullness. After a lengthy parenthesis in which he corrects their faulty condition, return is made to the subject of Christ’ s priesthood in Hebrews 6:20, which is amplified in Hebrews chapter 7. The main object now before him was to show that Christ is superior to the Jewish high priest, and, in proof, he appeals to the striking type of Melchizedek. Concerning that type he pointed out that not only was Melchizedek greater in his own person than Aaron, but that his superiority had been owned by the whole Levitical stock, inasmuch as they, represented by Abraham, had done homage to him.  

In the second section of Hebrews chapter 7 which begins at verse 11, the apostle points out the inevitable inferences which must be drawn from and the certain corollaries which are involved in what had just been shown. The fact that the Messiah was Priest after the order of Melchizedek, necessarily set aside the Levitical order. The fact that God had sent His Son to perform a sacerdotal work, plainly signified that the ministry of Aaron and his successors was inadequate. The fact that "perfection" was not brought in till Christ offered Himself as a sacrifice to God, clearly showed that imperfection attached to those who preceded Him. To bring this out the more clearly was the great design of the apostle in the verses which are to be before us. He had now reached that which was the most difficult for the Jews to receive, viz., that what had been so long venerated by their fathers had now been set aside by God.  

To announce that the Mosaic economy was temporary, inadequate, defective, was unbelievable to a pious but unregenerate Israelite, and it was something which was far from easy to prove to a regenerated Jew. They believed that the Levitical system of priesthood was "perfect". It had been instituted by Jehovah Himself, so surely it must be sufficient and permanent! If the whole Aaronic system was of Divine appointment how could it possibly be, in itself, so unsatisfactory that it must now be discarded? The apostle might have reasoned from the analogies supplied by Nature. Many things made by God— such as chrysalis for the butterfly— serve a temporary purpose and then become useless when a more perfect stage of development is reached. But the apostle takes much higher ground and proves by invincible logic that the Levitical system was imperfect, and therefore had been superceded by something else.  

God had raised up a Priest who belonged not to the Levitical tribe. This the believing Hebrews freely granted: that Jesus Christ had by His sacrifice put away their sins and brought them nigh unto God, was the glorious truth they espoused when they received the Gospel. But they were slow to perceive and acknowledge the necessary implications of it. That the Lord Jesus was Priest "after the order of Melchizedek", intimated unequivocally that the priesthood which preceded His was incapable of producing "perfection", for there was no need of introducing something new if the old met all the requirements of God. But more: not only did Christ’ s bringing in "perfection" presuppose the imperfection of the old order, but it necessarily involved a change of economy, i.e. all that was distinctly associated with the Levitical system was now effete, out of date. It is this which the apostle proceeds to show.  

It was never the intention of God that the Levitical priesthood should remain forever, for in the Old Testament Scriptures He gave intimation of another Priest, of another order, rising to supercede the former. That intimation was to be found, first, in Genesis 14, where the head and representative of the whole Jewish race had owned Melchizedek as the priest of the most High God. Still plainer was the prophecy which God gave to David. In the 110th Psalm He had greeted the Messiah with these words, "Sit Thou at My right hand" (verse 1), and then He had declared, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek" (verse 4). This the apostle here cites, and by so doing bases his argument on a ground which no pious Jew could gainsay: the inspired and infallible testimony of Holy Scripture. Therefore if Christ was Priest "after the order of Melchizedek", the Aaronic must be imperfect, or there had been no need for introducing this change.  

"If therefore perfection were by the Levitical priesthood (for under it the people received the law), what further need that another priest should rise after the order of Melchizedek, and not be called after the order of Aaron?" (verse 11). The apostle now points out some of the consequences of Christ’ s being a Priest "after the order of Melchizedek". The first he mentions is that the Levitical was unable to bring in "perfection". This was evident. Had it done so there was no need for introducing another. But wherein was it that the Levitical system fell short? What was it that it failed to procure? To answer these questions we need to carefully weigh the expression "perfection".  

The term "perfection" is one of the characteristic and key-words of this Epistle. It has a different shade of meaning than it has in the other Pauline Epistles. Unless careful attention be paid to its immediate connections, we are almost certain to fall into an erroneous conception of its force. It has to do more with relationship than experience, though as the relationship is spiritually apprehended a corresponding experience follows. It concerns the objective side of things rather than the subjective. It looks to the judicial and vital aspect rather than to the experimental and practical. Its first occurrences are in Hebrews 2:10 and Hebrews 5:9, used of Christ Himself, where the obvious reference is what pertained to Him officially rather than personally. Then it is found in Hebrews 6:1— compare our comments thereon. In Hebrews 9:9 we are told that in Old Testament times the gifts and sacrifices offered "could not make him that did the service perfect as pertaining to the conscience". The same thing is affirmed in Hebrews 10:1. But in blessed contrast therefrom we read, "For by one offering He hath perfected forever them that are sanctified" (Heb. 10:14).  

"Perfection" means the bringing of a thing to that completeness of condition designed for it. Doctrinally it refers to the producing of a satisfactory and final relation between God and men. It speaks of that unchangable standing in the favor and blessing of God which Christ has secured for His people. In Hebrews 12:23 we read of "the spirits of just men made perfect", which does not mean that the Old Testament saints had been perfected in holiness and happiness (though that, of course, was true of them), but that they had been "made perfect" as their title to heavenly glory. This did not take place till the sacrifice of Christ had been offered, though, in the certain prospect of its accomplishment, they had received the blessings which flow from it long before: cf. Hebrews 11:40.  

In our present section the apostle insists that "perfection" could not be produced by the Levites, and that a priesthood which did bring in perfection must be superior. It therefore remains for us to enquire next, What are the great ends of priesthood? What is it that the priest should effect? The priest was the mediator who drew near unto God on behalf of others. His work was to present to Him a sacrifice for the satisfying of Divine justice. It was to effect such a procuring of His favor and such a securing of a standing-ground before Him for those whom he represented, that their conscience might be at peace. It was to come forth from His presence that he might pronounce blessing. Had the Levitical priesthood been able to obtain these things? Had Aaron and his successors obtained God’ s remission from all the consequences of sin and brought in a complete and abiding redemption? No, indeed.  

The office and work of a priesthood may be considered two ways: first, as it respects God, who is the prime and immediate object of all the proper acts of that office; second, as it respects His people, who are the subject of its blessings and the beneficiaries of its administration. As priesthood respects God, its chief design was to make expiation of sin by means of an atoning sacrifice. But this the Levitical priesthood was unable to do. A typical, ceremonial, and temporary value attached to their sacerdotal ministrations; but an effectual, vital, and permanent did not. This is positively stated in Hebrews 10:4, "For it is not possible that the blood of bulls and of goats should take away sins". Why, then, were such appointed? To exhibit the holy claims of God and the requirements of His justice; to prefigure the great Sacrifice yet to come.  

Let us next inquire, What was the "perfection" which Christ hath brought in? And here we cannot do better than give a summary of the most helpful exposition of John Owen. That which Christ hath produced to the glory of God and the blessing of His people is, First , righteousness. The introduction of all imperfection was by sin. This made the law weak (Rom. 8:3) and sinners to be "without strength" (Rom. 5:6). Therefore perfection must be introduced by righteousness. That was the fundamental of the new covenant: see Isaiah 60:21, Psalm 72:7, etc. Therefore do the saints speak of Christ as "The Lord our righteousness" (Jer. 23:6). Christ has brought in an "everlasting righteousness" (Dan. 9:24), and therefore are believers "made the righteousness of God in Him" (2 Cor. 5:21).  

Second, peace is the next thing which belongs to the evangelical "perfection" of Christianity. As the High Priest of the covenant it pertained to the Lord Jesus to make peace between God and sinners. "When we were enemies, we were reconciled to God by the death of His Son" (Rom. 5:10). Therefore is He denominated "The Prince of peace" (Isa. 9:6): He is such because He has "made peace through the blood of His cross" (Col. 1:20). The result of this is that believers have "peace with God through our Lord Jesus Christ" (Rom. 5:1). Thus the evangel we proclaim is "The Gospel of peace" (Eph. 6:15).  

Third, light. God designed for Christians a greater measure of spiritual light and knowledge of the mysteries of His wisdom and grace than were attainable under the law. God reserved for His Son the honor of making known the fullness of His counsels (John 1:18, Hebrews 1:1, 2). There was under the Levitical priesthood but a "shadow of good things to come" (Heb. 10:1), but the mystery of them remained hid in God (Eph. 3:9). The prophets themselves perceived not the depths of their own predictions (1 Pet. 1:11, 12). Hence, the attitude of the Old Testament Church was a looking forward unto a fuller revelation: "till the day break, and the shadows flee away" (Song 2:17, 4:6). The contrast between the two economies is seen in 1 John 2:8, "The darkness is past, and the true light now shineth".  

Fourth, access to God. There belongs to the "perfection" which Christ hath brought in, a liberty and boldness of approach unto the throne of grace that was not only unknown but expressly forbidden under the law. At Sinai the people were fenced off at the foot of the mount, when Jehovah appeared to Moses on its summit. In the tabernacle, none save the priests were suffered to go beyond the outer court, and they not at all into the holy of holies where God dwelt. How blessed is the contrast today. "For through Him we both have access by one Spirit unto the Father" (Eph. 2:18). To us the word is, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith" (Heb. 10:19, 22).  

Fifth, the unveiling of the future state. Christ hath "brought life and immortality to light through the Gospel" (2 Tim. 1:10). Whatever knowledge of resurrection and eternal blessedness individual saints enjoyed in Old Testament times, it was not conveyed to them by the ministrations of the Levitical priesthood. That which characterized the people under the Mosaic law was that they "through fear of death were all their lifetime subject to bondage" (Heb. 2:15). Nor could it be otherwise while the curse of the law hung over them. But now our great High Priest has endured the curse for us. He entered the devouring jaws of death. But He did not remain there. He triumphed over the grave, and in the resurrection of Christ His people have the evidence, guarantee, and pattern, of their own victory too. He has gone on High, and that as our "Forerunner" (Heb. 6:20). And His request is, "Father, I will that they also, whom Thou hast given Me, be with Me where I am" (John 17:24).  

Sixth, joy. "The kingdom of God is . . . righteousness and peace and joy in the Holy Spirit" (Rom. 14:17). True it is that many of the Old Testament saints rejoiced greatly in the Lord, yet it was not by virtue of the Levitical priesthood. The ground of their joy was that death would be swallowed up in victory (Isa. 25:8), and that awaited the death and resurrection of Christ. Therefore did Abraham rejoice to see His day (John 8:56). But ordinarily their joy was mixed and allayed with a respect unto temporal things: see Leviticus 23:39-41, Deuteronomy 12:11, 12, 18, etc. But the Christian has a joy "unspeakable, and full of glory" (1 Pet. 1:8). It is that inexpressible satisfaction which is wrought in the love of God by Jesus Christ. This gives the soul a repose in all trials, refreshment when it is weary, peace in trouble, delight in tribulations: Romans 5:1-5.  

Seventh, glorying in the Lord. This is the fruit of joy. One chief design of the Gospel is to exclude all human boasting, to empty us of glorying in self (Rom. 3:27, Ephesians 2:9). God has so ordered things that no flesh should now glory in His presence, so that he that glorieth must glory in the Lord (1 Cor. 1:29, 31). Thus it was promised of old: see Isaiah 45:25. Glorying in the Lord is that high exultation of spirit which causes believers to esteem their interest in heavenly things high above things present, to despise and condemn all that is contrary thereto, to say with the apostle, "God forbid that I should glory save in the cross of our Lord Jesus Christ". If the reader desires to follow up more fully the contrast between the glory and excellency of the two economies, the Mosaic and the Christian, let him study 2 Corinthians 3.  

Ere leaving this blessed subject, let us make a brief practical application of what has been before us. To be a real Christian is to have a personal and vital interest in and be an actual participant of those blessings which the "perfection" of Christ has brought in. Multitudes make an outward profession of the same; few have an experimental acquaintance with them. Again; the pre-eminence of Christianity over Judaism is entirely spiritual and cannot be discerned by the carnal eye: wherein it excels has been pointed out above— it consists of a clearer knowledge of God, a freer approach to Him, a fuller enjoyment of Him. Finally, let it be said that the attempts to find glory and satisfaction in outward forms and ceremonies is to prefer the Levitical priesthood before that of Christ’ s. That is the outstanding sin of all ritualists.  

A brief word needs to be added upon the parenthetic clause of verse 11: "For under it the people received the law". Its evident design was to strengthen the apostle’ s argument. It is brought in as a subsidiary proof that "perfection" could not be by the Levitical priesthood. We are therefore disposed to regard "the law" here as referring to the whole system of the Mosaic economy. The passive "received the law" is a single word in the Greek, and really means "were legalized". The reference is not to bring to the actual giving of the law, but to the state of the people under it, their being brought beneath its power. The law demanded perfect righteousness, but fallen man was incapable of producing it (Rom. 3:19, 20; 8:3); nor could the Levitical priesthood effect it. Thus the only hope lay outside of themselves. "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4).  

"For the priesthood being changed, there is made of necessity a change also of the law" (verse 12). Here the apostle names the second consequence which must be drawn from the facts stated in verses 1-10. First , the Levitical priesthood was inadequate, incapable of producing "perfection". Second , therefore it was but a temporary institution, and the whole economy connected with it must be set aside. In other words, Judaism as such, was now defunct. Thus "a change of the law" means a change of dispensation, a change of Divine administration. This at once fixes the meaning of "law" in the parenthetic clause of the previous verse. The reference is not to the ten commandments, but to the Mosaic system.  

The "change also of the law" or setting aside of the Mosaic system was that to which the Jews were so strenuously opposed. They stoned Stephen (Acts 7:58, 59), and vented their rage upon Paul, on this very charge (Acts 21:28). Yea, many who professed the faith of the Gospel continued to obstinately contend that the Mosaic law remained in force (Acts 21:20). It was this same contention which caused so much trouble in the early churches, the Judaisers harassing the Gentile converts with their insistence upon circumcision and subjection to the ceremonial law. Difficult as it was for a pious Jew to believe that God should have set aside as dead and useless the whole solemn system of worship, which He had appointed in so glorious a manner and accepted for so many centuries, yet the proof that He had done so was abundant and clear. The law and the Gospel could not mix. Works and grace are antithetical. Moses must disappear when Christ was revealed: carefully compare Mark 9:5-8! So far from God’ s people being the losers they are immeasurably the gainers by His bringing in the "better hope" (Heb. 7:19).  

"For He of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar" (verse 13). The argument of this verse, introduced by the "for" makes it plain that it is not the moral law which the apostle had reference to at the close of the preceding verse: the closing words of the next verse make this still more evident. We mention this because certain "Dispensationalists" have appealed to Hebrews 7:12 in their misguided efforts to show that Christians are, in no sense, under the ten commandments. The moral law is not at all under discussion in this passage. 1 Corinthians 9:21, Matthew 5:18, etc. are quite sufficient to prove that the moral law has not been (and never will be) repealed.  

"For He of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar". The apostle’ s object here is to give further proof that the Levitical priesthood, and the entire ceremonial law, has been set aside by God. He appeals to the fact that our Lord, according to the flesh, belonged not to the tribe of Levi, and therefore His sacerdotal office was not according to the Aaronic order. The expression "attendance at the altar" signifies, "exercising priestly functions". The "these things" looks back to what is said at the end of verse 11, which receives amplification in verses 17, 21.  

The honor of the Aaronic order of priesthood continued, by Divine appointment and privilege, within the bounds of the Levitical tribe: Exodus 40:12-16. None belonging to any other tribe in Israel was suffered to officiate at the altar or minister in the holy place. So strictly was this institution observed, that when one of Israel’ s kings dared to violate it, the judgment of God fell immediately upon him (2 Chron. 26:18-21). In smiting Uzziah with leprosy God maintained the sanctity of His law, and gave a most solemn warning against any obtruding into holy office who have received no Divine call to it. Furthermore, this exercise of God’ s severity should have been more than a hint to Israelites that when He did introduce a priest of another tribe then the priesthood of the old order must have been Divinely set aside.  

"For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood" (verse 14). The opening "for" at once denotes the apostle is here continuing his proof that the Levitical priesthood and economy was now a thing of the past so far as God’ s recognition of it was concerned. His words here contain a double assertion: our Lord, according to His humanity, belonged to the tribe of Judah; of that tribe Moses revealed nothing concerning priesthood. All that was needed to complete the proof of his argument was that Christ was a Priest: this he shows in the ensuing verses. The appeal made to this verse by those who deny that the Lord Jesus entered upon His priestly office till after His ascension, proceeds from such gross ignorance or malice that it deserves no direct refutation.  

First, it was "evident" that our Lord "sprang"— as the "Rod" out of Jesse’ s stem— from Judah. This was included in the faith of believers that the Messiah was to come out of the royal tribe. Such prophecies as Genesis 49:8-10, 2 Samuel 7:12, Isaiah 11:1-5, Micah 5:2 had made that very plain. The genealogy recorded in Matthew 1 established the same fact. Whoever therefore acknowledge the Lord Jesus to be the true Messiah, as all to whom the apostle was directly writing did, (though most of them still clung to the ceremonial law), granted that He was of the tribe of Judah. Nor did the unbelieving Jews deny it. In passing, we have noted that Judah signifies "praise": Christ still dwells in the midst of His people’ s praises!  

Second, about Judah Moses spake nothing concerning priesthood. The apostle’ s object is to render it conclusive that God’ s raising up of a Priest out of the royal tribe, must necessarily exclude all the house of Aaron from sharing His office. Moses did specify that the priesthood should be exercised by those belonging to the tribe of Levi, but he nowhere intimated that a time would come when it should be transferred to the royal family. Again we may take note of the significance of the silences of Scripture, and the justification of arguing therefrom. As, for example, no mention is made of the month in which the Savior was born, intimating that God did not intend us to celebrate the anniversary of His birth: cf. Jeremiah 7:31. Paul here reasons from the silence of Moses as being quite sufficient to show that the legal or Aaronic priesthood could not be transferred to the tribe of Judah.  

"And it is yet far more evident: for that after the similitude of Melchizedek there ariseth another priest" (verse 15). In this and the next verse the apostle presents the third consequence which follows from the facts set forth in verses 1-10. First, he had pointed out from those facts that, it necessarily followed the Levitical priesthood was inadequate, for it was unable to bring in "perfection". Second, therefore it was evident that the Levitical priesthood could only be a temporary institution, and that the whole economy connected with and based upon it must be set aside. Third, he now insists that the priesthood of Christ must be radically different from and be immeasurably superior to the Levitical order. So much for the general scope of these two verses. Let us now attend to their details.  

"And it is yet far more evident". What is it that was "far more evident"? What was the particular point to which the apostle was here calling the Hebrews’ attention? Not that Christ had sprung from the tribe of Judah, nor that He fulfilled the Melchizedek type, but that the Levitical priesthood and economy was now obsolete. The proof that this was so obvious is presented in what immediately follows. That proof may be expressed thus: the priesthood of Christ was no temporary expedient, brought in only to supply the deficiency of the Levitical order. No; it was a permanent office and abiding ministry. Therefore as God would not own two separate and different priesthoods, the former and inferior must give place to the latter. The second, "consequence" had been drawn from the tribal humanity of Christ; this third "consequence", from the character of His priesthood.  

"And it is yet far more evident". It is to be carefully noted that the apostle did not say "it is far more certain". No, he was not absolutely comparing one thing with another, but comparing them only with respect to their evidential significance, the relative force of those facts to all who were capable of weighing them. The fact that God had caused our great "High Priest" to spring from the tribe of Judah rather than from that of Levi, made it obvious that the Aaronic order could no longer continue. But the further fact that He had been made "after the similitude of Melchizedek", rendered this still more obvious. The apostle is but adding argument to argument, in order to show how wrong it was for the Hebrews to still cling to Judaism.  

"For that after the similitude of Melchizedek there ariseth another priest". The Greek word for "similitude" means "likeness" and occurs elsewhere only in Hebrews 4:15. The emphatic here is "another priest". It is not "allos" which means another of the same species, but "heteros", another of a totally different order: one who was a stranger to the house of Aaron. Let the reader consult Exodus 29:33, Leviticus 22:10, Numbers 16:40, and he will see how impossible it was for one from the tribe of Judah to perpetuate the Levitical priesthood. The word "ariseth" is also very emphatic. It means to be brought forth after an extraordinary manner: cf. Judges 5:7, Deuteronomy 18:18, Luke 1:69. The arising of Christ in His priestly office put an end to the Aaronic, just as His arising in the hearts of His people (2 Pet. 1:19) puts an end to their looking to anything or anyone else for salvation.  

"Who is made, not after the law of a carnal commandment, but after the power of an endless life" (verse 16). This completes the sentence begun in verse 15. The apostle is still showing how manifest it was that the Levitical priesthood had been set aside, for one infinitely superior had now been set up by God. The contrast here made between the two is very striking. The Aaronic was constituted "according to the law of commandment fleshly". The same expression is used in Ephesians 2:15 to designate the whole system of worship under Judaism. This emphatic denomination may be accounted for by the fact that under it commandments were so multiplied, and because of the severity wherewith obedience was exacted. The Levitical priesthood was "carnal", First, inasmuch as the sacrifices offered at their consecration were the bodies of beasts. Second, inasmuch as the priesthood was by fleshly propagation, from father to son. Third, inasmuch as their ministration availed only to the "purifying of the flesh" (Heb. 9:13). In sharp contrast, Christ was not dedicated to His office by the sacrifice of beasts, nor did He claim any right to it by His natural descent.  

"Who is made . . . after the power of an endless life". Let the reader compare our remarks on Hebrews 5:5. The Lord Christ did not merely on His own authority and power take the priestly office upon Himself, but by the appointment of His Father. The way or manner in which He was "made priest" is here stated: according to "the power of an indissoluable life". These words have been grossly wrested by those who seek to prove by them that Christ never entered upon the priestly office until after His resurrection. It is truly pitiable to find those who ought to know better echoing the errors of "annihilationists". Christ officiated as priest before His resurrection, or He could not have offered Himself as a sacrifice to God. As this will, D.V., come before us again in the 9th chapter we will say no more thereon at the present juncture.  

Christ’ s "indissoluable life" here has unquestionable reference to His life as the Son of God. Upon that depends His own mediatorial life forever, and His conferring eternal life upon His people: John 5:26, 27. It was only by the Mediator being made priest "after the power of an indissoluable life" that He was qualified to discharge that office, whereby God was to redeem His church with His own blood (Acts 20:28)— i.e., here called "His blood" because the humanity had been taken up into union with the second person in the Godhead. Should it be objected, But Christ died! True, yet his person still lived: though actually dead in His human nature, He was still alive in His indissoluable person, and therefore there was no interruption whatever to the discharge of His sacerdotal office; no, not for a moment. Thus the contrast between Aaron and Christ is that of a mortal man and "The King eternal, immortal, invisible" (1 Tim. 1:17).  

How deeply thankful should every Christian be for such a Priest. The eternal Word became flesh. The Lord of glory stooped to become man. As the God-man He mediates between the ineffably holy God and sinful creatures. The Savior is none other than Immanuel (Matthew 1:21, 23). In His humanity, He suffered, bled and died. But in His Divine-human person He Himself quickened that humanity (John 2:19, 10:18). We profess not to understand the mystery, but by grace, we believe what the Scriptures record concerning Him. The "life" that was given to Christ as the Mediator (unlike that of His humanity) was an indestructible one. Therefore He is "a Priest forever", and therefore "He ever liveth to make intercession" (Heb. 7:25). Hallelujah!  

  

  

Combined Bible: Heb 7:17-19

Set Aside   

(Hebrews 7:17-19)   

As stated in the opening paragraphs of the preceding article, the apostle had now reached (in the second section of Hebrews 7) the most difficult and delicate part of his task, namely, to satisfy believing Jews that God had set aside the entire system which He had Himself instituted in the days of Moses. It is exceedingly difficult for us to form any adequate estimate of what that meant to them; in truth, it was the severest test to which the faith of God’ s people has ever been put. To be assured that God had discarded as dead and useless the entire order of solemn worship which He had appointed in so glorious a manner and which He had accepted for so many generations, was indeed a sore trial of faith. To acquiesce in His sovereign pleasure in this momentous matter called for no ordinary measure of grace. To establish the truth thereof Paul was led of the Spirit to enter into such detail that every valid objection was fairly met and clearly refuted.  

There are many today who quite fail to appreciate the reason why the apostle should here pursue his argument so laboriously and enter into so many minute details. That these should strike anyone as "dry", uninteresting and unprofitable, is because he is insensible of the vast importance of what the apostle had before him. Rightly did John Owen affirm that "he hath the greatest argument in hand that was ever controverted in the church of God, and upon the determination whereof the salvation or ruin of the church did depend. The worship he treated of was immediately instituted by God Himself, and had now continued near fifteen hundred years in the church. All that while it had been the certain rule of God’ s acceptance of the people, or of His anger toward them; for whilst they complied with it, His blessing was continually upon them, and the neglect of it was still punished with severity".  

The final exhortation which God had given to Israel through the last of His prophets was, "Remember ye the law of Moses My servant . . . lest I come and smite the earth with a curse" (Mal. 4:4-6). Those are the closing words of the Old Testament! So highly did the Jews esteem their great and singular privileges above all other nations, that they would rather die than part with them. So high ran their feelings against those who pressed upon them the claims of Christ that, the charge preferred against the first Christian martyr was, "We have heard him speak blasphemous words against Moses and God . . . This man ceaseth not to speak blasphemous words against the holy place and the law" (Acts 6:11, 13): and though he remonstrated so faithfully, earnestly, and tenderly with them, they "gnashed on him with their teeth" and "stoned" him (Acts 7:54, 59). It was therefore most necessary that Paul should proceed cautiously, carefully and slowly, omitting nothing that was of any force in favor of the cause he was pleading.  

The truth of God requires no vindication from us, nor are we called upon to attempt any justification for what may strike some as being unnecessarily tedious. Yet, in addition to intimating the needs be for Paul to enter so microscopically into the signification and application of the details of the Melchizedek type, we may profitably observe how that he has left an example which servants of God today need to take to heart. The course here followed by this beloved teacher supplies a most helpful illustration of what is meant by believers being "established in the present truth" (2 Pet. 1:12). All truth is eternal, and in itself is equally valuable and applicable to each age and generation. Yet portions of it are especially so from their timely pertinency to particular seasons, and that because of the opposition made against them. Thus Paul’ s teaching here about the abolishing of the Mosaic ceremonies with the introduction of a new priesthood and new ordinances of worship was then the "present truth" in the knowledge and confirmation of which the people of God were vitally concerned. The same principle holds good continuously. Each portion of God’ s truth may become of peculiar urgency by virtue of some special opposition thereto.  

In His sovereign wisdom God is pleased to exercise and try the faith of His saints by various heresies which are fierce, persistent, and subtle oppositions to His Truth. None of the Devil’ s agents, while posing as the champions of the Cause of Christ or as revealing new and fuller "light" from Heaven, reject all the Gospel or repudiate all the fundamentals of the faith. No, Satan is far too clever to show his hand so openly. Rather do his wolves, who aim at robbing God’ s children of their inheritance, appear in sheep’ s clothing, and pretend to great reverence for the Scriptures. Instead of repudiating the entire faith delivered to the saints, they insidiously direct their attack upon some single portion thereof; and thus a defense of what is directly opposed becomes the "present truth" for that day in which the saints need establishing, because of the Enemy’ s attempt to overthrow them.  

Though Satan hates all Truth, yet he is far too wary to send his satellites among the people of God and openly deny all that they hold dear. Nor can he gain any advantage over them while they are really walking with God, in humble, dependent, obedient submission to Him. No, he has to watch and wait until he discovers what professing Christians, because of their lust and prejudices, are most inclined to receive. As the spirit of worldliness increases among them, then he presses that which is most calculated to hide from their view the heavenly calling of God’ s people and its inseparable consequence of walking down here as "strangers and pilgrims". As the spirit of egotism and pride is allowed a large place, then that which humbles and abases the flesh is withheld and a species of intellectualism which puffs up, is substituted.  

It is indeed solemn and saddening to review the course which Christendom has followed during the last two or three generations in the light of the above principle. As the denying of self and the daily taking up of the cross declined, the heart was prepared for the Satanic delusion that because salvation is by grace alone, that therefore obedience to God, submission to His law, and the actual doing of His Word, are quite unnecessary; and thus Paul has been pitted against James, and the teaching of the latter ignored. That there is a Strait gate to be entered and a Narrow way to be traversed, before "life" is actually reached, is almost universally denied by those who pose as the servants of God; yet that only solemnly confirms our Lord’ s words, "Few there be that find it" (Matthew 7:14).  

Again; as the "professing Church" became more infected with the lawlessness abounding in the world, the teaching that the Sabbath is "Jewish" and that the Law of God has been totally abolished, became very acceptable to those intent on pleasing themselves. As the exalted standard of holiness which God has set before His people became lowered by those professing to speak in His name, the monstrous idea that repentance belongs only to the "Kingdom age" was readily espoused. As the masses of those who bore the name of Christ refused to take upon them His yoke and learn of Him who was "meek and lowly in heart", the horrible heresy that the searching precepts of the Sermon on the Mount (found in Matthew 5:7) are not addressed to Christians living today, was greedily devoured. Ah, it is just these things which are now being opposed that have become the "present truth", in which numbers of God’ s people most need to be "established". It is at these very points that God is now causing the faith of His people to be tested, and the true servants of the Lord will seek grace, wisdom and courage, to emulate the example here left by Paul, and spare no pains to root and ground the saints in what is most needful for them. Such is the practical application we need to make of the principle exemplified by the apostle in Hebrews 7.  

In the verses immediately preceding our present passage, the apostle had shown that the abolition of the Levitical order was inevitable. First, he pointed out that before Aaron had been called, God Himself had owned another priesthood which was far more excellent, namely, that of Melchizedek’ s. Second, the introduction of that more excellent priesthood for a season, was designed to prefigure what was afterwards to be established, therefore another priesthood had to arise and be given unto the Church in answer to that ancient type. Third, the new priest after the order of Melchizedek could not consist side by side with that of Levi’ s, for He belonged to another tribe, and His sacrifice was of another kind. Hence, inasmuch as the Aaronic priesthood could not take away sins nor make the worshipper perfect before God, and because Christ’ s sacerdotal work effected these, therefore the former must give place to the latter. Still further reasons for the necessity of this the apostle continues to advance.  

"For He testified, Thou art a priest forever after the order of Melchizedek" (verse 17). This verse completes the sentence begun at verse 15, the design of the whole being to afford a demonstration of what had been said in verse 11. In verse 11 a deduction is drawn from the signification of the Melchizedek type. That type announced the rising of a Priest distinct from and superior to the order of Aaron. From that fact the apostle points out, first, that the Levitical order must be inadequate, imperfect, and therefore must give way before that which was more excellent; and second, that the revocation of the Aaronic order necessarily involved the setting aside of the whole dispensation or economy connected therewith.  

Though the "logic" of his argument was perfect and could not be gainsaid, the apostle does not ask the Hebrews to rest their faith on mere reasoning, but proceeds to prove what he has said by an appeal to those Scriptures which they owned as the inspired and authoritative Word of God. He reminds them that not only had the Lord given them more than a hint in the historical narrative of Genesis, that One should arise and fulfill the priestly type recorded therein, but he points out that in one of the great Messianic Psalms Jehovah Himself addresses the Messiah as "A Priest forever after the order of Melchizedek". We cannot but marvel at the wondrous and perfect ways of our God. At the very time when the church of Israel was in the highest enjoyment of the Levitical priesthood, whose office depended wholly on their genealogy, the Holy Spirit deemed it well to inform them through David that a Priest was to come and be independent of any line of fleshly descent, namely, after the order of Melchizedek, who had none, Psalm 110:4.  

Well may we reverently ponder and admire the sovereign wisdom of the Holy Spirit in bringing forth truth unto light according as the state of God’ s people require. Here again we see exemplified that basic principle in all God’ s dealings with men: "first the blade, then the ear, after that the full corn in the ear" (Mark 4:28). First, He inserted in Genesis a very brief account of a person who was a type of Christ. Second, almost a thousand years afterwards, when, it may be all understanding of the Genesis type had been lost, and the people of God were fully satisfied in a priesthood of quite another nature, the Holy Spirit in one word of prophecy intimated that, what Moses had recorded of him to whom Abraham paid tithes, was a foreshadowing of another Priest who was afterwards to arise. Thus God not only gave Israel light upon an important piece of ancient history, but also signified to them that the priesthood which they then enjoyed was not always to continue, but would be superceded by one of another and better nature.  

But notwithstanding the plain prophecy recorded in the 110th Psalm, it is evident that at the coming of the Savior and the fulfillment of both type and prophecy, the Jews had lost all knowledge and understanding of the mystery of Genesis 14 and the promises renewed through David. They thought it strange that there should be a Priest that had no genealogy, no solemn consecration at the hands of man, and no formal investiture with His office. Therefore does the apostle proceed so slowly and carefully in the opening of this mystery, prefacing the same not only by the assertion of how hard it was to understand it aright (Heb. 5:10), but also with a lengthy discourse (Heb. 5:11endash 6:20) to prepare their hearts for a diligent attention thereto. The difficulty before him was not only because the true understanding of Genesis 14 and Psalm 110 had been lost, but because the carnality of those to whom he wrote made them reluctant to admit that the raising up of Christ as Priest after the order of Melchizedek necessarily involved the termination of the Levitical priesthood and the whole system of worship connected therewith.  

Difficult as it was for the Jew to be weaned from that system in which he had been brought up and to which he was so deeply attached, nevertheless, his very salvation turned thereon. Therefore we are not to wonder at the apostle’ s insisting so much on the setting aside of Judaism, for that was the very hinge on which the eternal salvation or destruction of the whole Nation did turn. If they would not forego their old priesthood and worship, their ruin was unavoidable. Christ would either be received by them, or "profit them nothing" (Gal. 5:2). Thus it was that it fell out with the great majority of them! turning away from the Lord Jesus, they clung tenaciously to their ancient institutions and perished in their unbelief.  

Nor should we lose sight of the analogy and parallel furnished by the Jews in connection with salvation today. While it be true that salvation is wholly of grace, and in nowise obtained by any efforts or works of the creature, nevertheless, it is equally true that none can obtain that salvation until there be a complete break from the world and their old manner of life in it. Conversion is a turning to God, and to turn to God there must be a turning from all that is opposed to Him. None are saved till they "come" to Christ, and the very term "coming to Christ" implies a leaving of what is contrary to Him. The Lord Jesus does not save men in their sins, but from their sins, and before He saves them from their sins, there must be a repenting of sin (Luke 13:3), and no man savingly repents of his sins while he lives in and loves them. The wicked have to forsake their "way" before God will "pardon" (Isa. 55:7). The sinner has to turn his back on the far country, yea, leave it behind him, before he can approach the Father and receive the "best robe" (Luke 15)!  

Should any object to what has just been said, But that is to make man, in part, his own savior! We reply, Not at all. There is nothing whatever meritorious about repentance, any more than there is about faith. Neither of them are virtues entitling a sinner to salvation, yet they are required qualifications, in the same way that an empty-handed beggar is qualified for my charity or a sick person is fit to receive the attention of a physician. Scripture does not teach that a man must reform his life in order to win God’ s approval, but it does affirm "he that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy" (Prov. 28:13).  

"For He testifieth, Thou art a priest forever after the order of Melchizedek." Note "He testifieth", not simply "He said". The words of the Holy Spirit through David are here appealed to by the apostle in support of what he had said. Brief as is that citation, it nevertheless substantiates all the principle points Paul had made: First, here was proof that there should be another priest not of the tribe of Levi, for Jehovah here affirms of Christ, who sprang from Judah. "Thou art a priest". Second, He was a priest "after the order of Melchizedek". Third, God Himself owned Him as such. Fourth, He was so "after the power of an endless life" (verse 16), for He is priest "forever".  

Perhaps one more word needs to be added upon Christ’ s being "a priest forever after the order of Melchizedek". The priesthood of Christ was, in the mind of God, the eternal idea and original exemplar. Accordingly, God called forth Melchizedek, and invested him with his office in such a manner that he might fitly foreshadow Christ. Hence he and his priesthood became an external adumbration of the priesthood of Christ, and therefore is He said to remain a priest "after" his "order", that is suitably unto the representation made thereof in him.  

"For there is verily a disannulling of the commandment going before the weakness and unprofitableness thereof" (verse 18). In verse 12 the apostle had affirmed that the priesthood being changed, there was of necessity a change made of the law also. Having, in verses 15-17, proved the former, he now proceeds to confirm the unescapable inference from it, and this he does by showing that the Priesthood promised and now given, was in all things inconsistent with the Levitical. In verse 12 he had used the milder term "change"; now he insists that the old regime could not be altered and adjusted to the new order of things, but had been altogether "disannulled".  

"For there is verily a disannulling of the commandment going before". The reference here is to the entire system of the Mosaic institutions. That system is here spoken of as "the commandment going before". It was of Divine appointment and authority, yet was it only designed "until the time of reformation" (Heb. 9:10). The "going before" signifies the introduction of the new Priest in fulfillment of the promise in Psalm 110. The commandment going before was that which regulated the worship of God and obedience to Him prior to the Christian dispensation; but this had now been cancelled and a new law of worship given.  

It is indeed striking to note the warnings which God gave to Israel of the disannulling of the law. First, at the very beginning He gave a clear intimation that it had not a perpetuity annexed to it. Immediately after the giving of the law as a covenant to Israel, they broke the covenant by setting up the golden calf at Horeb; whereupon Moses breaks the tables of stone, whereon the law was given. Had God intended that that covenant should be perpetuated, He would not have suffered its first constitution to have been accompanied with an express emblem of its abolition. Second, Moses implicitly declared after the giving of the law that God would provoke Israel to jealousy by a foolish people (see Deuteronomy 33:21), which was by calling of the Gentiles (Rom. 10:19); whereupon the law of commandments contained in ordinances, was of necessity to be taken out of the way! Third, through Jeremiah (chapter 31, etc.) Jehovah made known that, following the revocation of the old, a "new covenant" should be established with the Church! In these and other ways was Israel forewarned that the time would come when the whole Mosaic law, as to its covenant efficacy, would be repealed, unto the unspeakable advantage of God’ s people.  

If it be asked how and when the commandment respecting Judaism was "disannulled", the answer is, First, virtually and really by Christ Himself. He had fulfilled and accomplished it in His own person, and by so doing took away its obligatory power. Second, formerly, by the new ordinances which Christ instituted. The Lord’ s supper (Matthew 26:26-29) and Christian baptism (Matthew 28:19) were altogether inconsistent with the ordinances of the law, for these declared that was passed and done, which they directed unto as future and yet to come. Third, declaratively by the revealed will of God: in Acts 15 we learn how the Holy Spirit through the apostles (verse 28) expressly declared that the Gentile converts were not under obligation to heed the Mosaic law (verse 24). Fourth, providentially, in A.D. 70, when God caused Jerusalem and the temple to be destroyed.  

"For the weakness and unprofitableness thereof". Here the apostle assigns the reason why God had annulled the Mosaic law. In verse 11 the apostle had asked, If "perfection were obtainable by the Levitical priesthood what need was there for another priesthood to arise? Here he plainly declares that the whole system was, relatively speaking, worthless. This raises a difficulty of no small dimension, namely, in assigning such imperfections to a system which had been given by God Himself. How can it be supposed that the good and holy Jehovah should prescribe such a law unto His people as was always weak and unprofitable?  

Absolutely considered no reflection can be made upon the Mosaic law, for it was the product of Divine wisdom, holiness and truth. But with respect unto the people to whom it was given, and the end for which it was given, imperfection did attach to it. It was given to sinners who were defiled and guilty, and therefore was the law "weak through the flesh" (Rom. 8:3), its subject having no power to meet its high demands. Moreover, it was (in itself) incapable of meeting their deep needs; taking away their sins, bestowing life on them, conforming them to God’ s holiness. Why, then, was it given? It was "added because of transgression, till the Seed should come to whom the promise was made" (Gal. 3:19). It discovered the nature of sin, so that the conscience of man might be sensible thereof. It restrained sin by prohibitions and threatenings, so that it did not run out to an excess of riot. It represented, though obscurely, the ways and means by which sin could be expiated. Finally, it made known the imperative need for the coming of Christ to do for men what they could not do of and for themselves.  

"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God" (verse 19). There are three things for us to note in this verse. First, the apostle names a particular instance in which the law was "weak and unprofitable". Second, he specifies what had been introduced in the room of that which had been disannulled. Third, he mentions the design of the law was that it "made nothing perfect". "It did not make the church-state perfect, it did not make the worship of God perfect, it did not perfect the promises given to Abraham in their accomplishment, it did not make a perfect covenant between God and man; it had a shadow, an obscure representation, of all these things, but it made nothing perfect" (John Owen).  

Above, we sought to answer to the question, Why should God have given His people a law which made nothing perfect? It may further be pointed out that in all things the sovereignty of God is to be submitted unto; and for humble souls there is beauty and blessedness in Divine sovereignty. When the Lord Jesus rejoiced in spirit and returned thanks because heavenly mysteries had been hid from the wise and prudent and revealed unto babes, He assigned no other reason than, "Even so Father, for so it seemed good in Thy sight" (Luke 10:21). And until we recognize an excellency in all God’ s dispensations, simply because they are His, who giveth no account of His matters, we shall never admire His ways.  

Again, men have sinned, and apostatized from God, and therefore it was but just and equal that they should not be reinstated in their reparation at once. "As God left the generality of the world without the knowledge of what He intended, so He saw good to keep the Church in a state of expectancy, as to the condition of liberty and deliverance intended. He could have created the world in an hour or moment; but He chose to do so in the space of six days, that the glory of His works might be distinctly represented unto angels and men. And He could, immediately after the fall, have introduced the promised Seed, in whose advent the Church must of necessity enjoy all the perfection which it is capable of in this world. But to teach the Church the greatness of their sin and misery, and to work in them an acknowledgement of His unspeakable grace, God proceeded gradually in the very revelation of Him, and caused them to wait under earnest desires and expectations many ages for Christ’ s coming" (John Owen).  

Finally and primarily, God designed that the Lord Jesus should in all things have the pre-eminence. This was due Him because of the glory of His person and the transcendent excellency of His work. But if the law could have made anything perfect, it is evident that this could not have been. Christ is the center of all God’ s counsels, the key to every problem. All things are being directed to His ultimate honor and praise. The system of Judaism, with its mysteries and shadows, served as a suitable background, from which might shine forth the more gloriously the full blaze of God’ s perfections made manifest by His incarnate Son. "The darkness is past, and the true light now shineth" (1 John 2:8).  

"But the bringing in of a better hope did". When a sufficient discovery had been made of the insufficiency of the law to make things "perfect", God introduced that which did. A parallel passage is found in Romans 8:3, 4. There too we read of the law being "weak", and, that, through the faultiness of those to whom it was addressed. There too we read of the law being followed by God’ s sending something "better", namely, His own Son. There too we read of the "perfection" which Christ has brought in for His people. The same thing will come before us again, D.V., when we arrive at Hebrews 10:1-10.  

"Hope" is used metonymically, that is to say, for the object itself, the thing hoped for. From the giving of the first promise in Genesis 3:15, renewed in Genesis 12:3 and Genesis 17:8, the coming of Christ unto this world was the great thing which believers longed for. Abraham rejoiced to see His day (John 8:56), as did the prophets search diligently concerning it (1 Pet. 1:11,12). Hence, we read of Simeon "waiting for the Consolation of Israel" (Luke 2:25) and of aged Anna speaking of the newly-born Savior to "all them that looked for redemption in Jerusalem" (Luke 2:38). In like manner, the "blessed hope" set before God’ s saints throughout this dispensation is the "appearing of the glory of the great God and our Savior Jesus Christ" (Titus 2:13).  

By the introduction of the "better hope" believers now "draw nigh unto God". The verb here is a sacerdotal term, denoting the approach of priests to God in His worship. By nature we were unable so to do, for we were "alienated from the life of God" (Eph. 4:18). Sin separated between us and the thrice Holy One. But now we who once were far off "are made nigh by the blood of Christ" (Eph. 2:13), in consequence whereof both believing Jews and Gentiles "have access by one Spirit unto the Father" (Eph. 2:18), for the whole election of grace have been made "a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Pet. 2:5). The right and privilege of believers drawing nigh unto God Himself and the throne of His grace, is further opened in Hebrews 10, particularly verses 19-22. Everything which kept us at a distance from God has been removed by the bringing in of the Better Hope.  

In its complete realization and ultimate fulfillment, it is still the "better hope". Believers are yet here on earth; there is much within and without which mars and interrupts their communion with God. Their being "made perfect" in their state and experience (Heb. 11:40), and their being actually conducted into the Father’ s presence (John 14:1-3) is yet future. But blessed be God, our sins have been put away, we already have "access by faith into this grace wherein we stand" (Rom. 5:2). The Forerunner has "for us entered" within the veil (Heb. 10:19, 20). Then, in the meantime, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:16). The Lord grant it for His name’ s sake.  

  

  

Combined Bible: Heb 7:20-24

Set Aside   

(Hebrews 7:20-24)   

It may be well for us to recall the principal design of the apostle in this section of his epistle. This was twofold; first, to demonstrate that the great High Priest of Christianity is far more excellent than was the typical high priest of Judaism, and that, that the faith of the Hebrews might be established and their hearts drawn out in love and worship to Him. Second, to show that it necessarily followed God’ s bringing in of the new order of priesthood, the old order was completely set aside. The method of proof which the Spirit moved the apostle to pursue was, an appeal to a notable Old Testament type, confirmed by the citation of a Messianic prophecy. From this there was no possible appeal by any who really bowed to the Divine authority of Holy Writ. Blessed it is to see how graciously God has always provided a sure foundation for the faith of His people to rest upon. Yet it is only as His Word is diligently searched that this foundation is fully discovered, and even that, by the directing and illuminating guidance of the Holy Spirit.  

An analysis of our chapter reveals that Christ’ s superiority over Aaron appears in the following points. First, Aaron was but a man; Christ was "the Son of God" (verse 3— and note the repetition of this item at the close of the argument in verse 28!). Second, Aaron belonged to the tribe of Levi; Christ, according to the flesh, sprang from the royal tribe (verse 14), and is the Priest-King. Third, Aaron was made "after the law of a carnal commandment"; Christ, "after the power of an endless life" (verse 16). Fourth, Aaron "made nothing perfect"; Christ did (verse 19). Fifth, Aaron was unable to bring the sinner, "nigh unto God" (verse 19); Christ has (verse 25). Sixth, Aaron was not inducted into his priestly office by a Divine oath; Christ was (verse 21). Seventh, Aaron had many successors (verse 23); Christ had none. Eighth, Aaron died (verse 23); Christ "ever liveth" (verse 25). Ninth, Aaron was a sinner (verse 27); Christ was "separate from sinners" (verse 26). Tenth, Aaron was only the priestly head of an earthly people; Christ has been "made higher than the heavens" (verse 26). Eleventh, Aaron had to offer sacrifice "daily" (verse 27); Christ’ s sacrifice is "once for all". Twelfth, Aaron was filled with "infirmity" (verse 28); Christ is "perfected forevermore". Well may we praise God for "such a High Priest" (verse 26).  

In view of the introduction of this Priest par excellent, what room was there for another? No longer was there any need of the type, for the Antitype had appeared. Symbols and shadows have served their purpose when the substance itself is manifested. The things of childhood are put away when manhood is reached. A crutch is dispensed with when the limb is restored. When that which is perfect is come, then that which is in part is done away with. This is the unescapable inference which the apostle dwells upon here. "For there is verily— of a truth which cannot be gainsaid, as a fact which cannot be controverted— a disannulling of the commandment going before". And why? Because "the priesthood being changed, there is made of necessity a change also of the law." The whole system of Judaism had been set aside by God.  

One cannot read through the Old Testament without marveling at the long-suffering of the Lord. Notwithstanding the many and great provocations of Israel, He did not set Judaism aside until the end for which He had appointed it had actually been reached. When the promised Messiah appeared, the temple still stood in Jerusalem, its priesthood still functioned, the sacrifices were still offered. But now its purpose had been served, its mission accomplished. The antitype of the temple was seen in the person of God incarnate (John 2:21); that which Aaron foreshadowed was fulfilled in the great High Priest of Christianity; and all the sacrifices found their perfected sequel in the final offering of the Lord Jesus. Therefore did God take "the law of commandments contained in ordinances" and nailed it to the cross (Col. 2:14), where He left it completely accomplished.  

In the verses which are to be before us the apostle dwells upon two things. First, he calls attention to a most significant and deeply important item in the prophecy given through David, and this, that Christ was constituted Priest by Divine oath, which exalts Him high above priesthood under the law. The profound meaning and inestimable value of this fact will come before us in what follows. Second, he affirms that Christ is Priest forever, and this in order to show that there should never more be any need of another priest, nor any possibility of a return of the Levitical priesthood. Marvelously full and comprehensive was that brief word in Psalm 110, supplying for us an example of what unsearchable stores of wisdom and truth are laid up in every verse of Scripture, if we are given spiritual sight in their investigation. Signal proof also is this of the verbal inspiration of Scripture: every phrase, every word, was indited by Divine wisdom and has its own value and meaning.  

"And inasmuch as not without an oath He was made priest" (verse 20). The opening word has the force of "Moreover": it is not that the apostle is here drawing a conclusion from a promise previously laid down; instead he moves forward in the argument before him. He here introduces a new consideration for the confirmation of the leading design before him. That the contents of the verse depend upon what follows was the conviction of the translators, as may be seen from the fact that they supply the ellipsis (the words in italics) from verse 21. That which the apostle now insisted upon was, that the dignity of Christ’ s sacerdotal office was commensurate with the solemnity of His appointment to it.  

Nothing was lacking on the part of God to give eminency and stability unto the priesthood of Christ: "Not without an oath". This was due unto the glory of His person. The Son of God, in infinite grace, condescending to take upon Him the priestly office and discharge all the duties of it, it was meet that any thing which would contribute unto the glory or efficacy of it, should accompany His undertakings. In this God showed how jealous He is for the honor of His Beloved; in all things He must have the pre-eminence. In everything that He undertook, He was preferred above all others who were ever employed in the service of God, or who ever shall be; and therefore was He made a Priest "not without an oath".  

Moreover, God deemed it needful to encourage and secure the faith of His people. There were many things defective in the priesthood under the law, and it suited the design of God that it should be so. He never intended that the faith of the church should terminate in those priests. But upon the introduction of the priesthood of Christ God has exhibited all that faith is to look unto and lean upon, and therefore did He, in infinite wisdom and grace, grant the highest and most specific evidence of the everlasting continuation of His priesthood. In this manner has He shown that this appointment of His will and mercy is absolutely unchanging, so that if we comply not therewith we must perish forever. (Condensed from John Owen).  

The priesthood of Aaron was not instituted with an oath; Christ’ s was. Now that which is connected with an oath can never be changed, for God is immutable. "In the same way as He sware unto Abraham, ‘ Surely blessing I will bless thee’ , in order that by two immutable things in which it is impossible for God to lie, we might have abundant assurance of hope; even thus is it that because the High Priesthood of Jesus can never be altered, because it is based upon the eternal decree and counsel of God, and because it is essentially connected with the very nature and purpose of God Himself, it is introduced with an oath. The Lord hath sworn, and will not repent" (Adolph Saphir).  

"For those priests were made without an oath; but this with an oath, by Him that said unto Him, the Lord sware and will not repent, Thou art a priest forever after the order of Melchizedek" (verse 21). It should be particularly noted that God never solemnly interposed Himself with an oath with respect unto privilege or mercy but that in each instance it had Christ in view. Thus, He sware by Himself unto Abraham that in his seed all the nations of the earth should be blessed, whereby He announced the immutability of His counsel to send His Son to take His seed upon Him. So also He sware unto David by His holiness that his seed, Christ, should sit on his throne forever".  

"For those priests were made without an oath, but this with an oath". Although there is never the slightest alteration in the internal acting of God’ s will nor the least changing of His purpose, for with Him there is no "variableness or shadow of turning", yet, He frequently alters His works, His providences, and even some of the things which He appoints unto men at different times, unless they be confirmed with an oath. The Levitical priests were by Divine appointment, and therefore the people of Israel were obligated to obey them. But they did not enter their office by Divine oath, the absence of this intimating that God reserved to Himself the liberty to make an alteration when He saw good.  

"But this with an oath, by Him that said unto Him, The Lord sware and will not repent, Thou art a Priest forever after the order of Melchizedek". The person swearing is God the Father, the One unto whom He speaks is God the Son: "The Lord said unto my Lord" (Ps. 110:1). The oath of God is the open declaration of His eternal purpose and unchanging decree. Thus is the same act and counsel of God’ s will spoken of in Psalm 2:7. "I will declare the decree". Therefore when God is pleased to unveil His decree or reveal His purpose, testifying it to be absolute and unchanging, He does it by way of oath: see Hebrews 6:13, 14, 17 and our comments thereon.  

Should it be asked, When did God thus sware unto Christ? We must distinguish between two things, or more accurately, two aspects of the same thing, namely: the Divine decree or purpose itself, and the revelation or declaration of it, for the "oath" includes both. As to the decree itself, that takes us back to those eternal federal transactions between the Father and the Son, when the "Everlasting Covenant" was entered into. As to the revelation of it, that was through David. Thus, the many modern commentators who regard this oath as being made with Christ upon His ascension into heaven are seriously mistaken, for that would completely invalidate the apostle’ s argument here. Had Christ offered His sacrifice before God sware unto Him, He had no pre-eminence herein over the Aaronical priests. The oath must precede His entrance upon and discharge of His priestly office, or otherwise the force of the apostle’ s reasoning here would utterly break down.  

Not only did God’ s oath to Christ make manifest the exalted dignity of Christianity’ s High Priest, but it also denoted the great importance of the economy which He introduced and now administers. "No wise or good man interposes his oath in a matter of trivial consequence. If he voluntarily gives his oath, it is a plain proof that he considers that matter as one of importance. That economy must then be a high and holy one indeed with regard to which Jehovah swares; and this circumstance must elevate it far above every other economy, though Divine in its origin, that is not distinguished by this highest conceivable mark of its importance in the estimation of Him who alone hath wisdom. But the oath of God marks not only the importance, but the stability of the economy in reference to which it is made. God is never represented in Scripture as swearing to everything but what was fixed and immutable" (John Brown).  

"By Him that said unto Him, The Lord sware and will not repent, Thou art a Priest forever after the order of Melchizedek". As this is the final reference in Scripture to Melchizedek perhaps we had better summarize the cardinal features in which he foreshadowed Christ. First, Melchizedek was the only priest of his class or order, and thus pointed to the solitariness of Christ’ s priesthood— He shares it with none. Second, Melchizedek had no predecessor, and therefore his right to office depended not on fleshly descent; foreshadowing the fact that Christ’ s priesthood was quite distinct from the Aaronic. Third, Melchizedek had no successor: typifying the fact that Christ’ s priesthood is final and eternal. Once again we would stress the fact that it is not said Christ is priest of the order of Melchizedek, had He been so, the resemblance between them had been destroyed in a vital particular. Christ did not succeed Melchizedek, but was his Antitype. Unto those who object that nothing is said in the Old Testament about Melchizedek’ s offering sacrifice to God, we would reply, Neither is there anything said of his making intercession.t It was not in those things that God designed him to prefigure Christ, but in the particulars pointed out above.  

"By so much was Jesus made a surety of a better testament" (verse 22). The "by so much" answers to the "in as much" of verse 20, hence our present verse is in immediate connection with verse 20, thus: "And inasmuch as He was not made a priest without an oath, He is by so much made the surety of a better testament". Verse 21, though containing the confirmation or proof of the principal assertion, is rightly placed in a parenthesis. On the close connection between verses 20, 22, John Owen said:  

"There may be a twofold design in the words. 1. That His being made a priest by an oath, made Him meet to be the surety of a better testament; or, 2. That the testament whereof He was the surety, must needs be better than the other; because He who was the surety of it was made a priest by an oath." In the one way, he proved the dignity of the priesthood of Christ from the new testament; and in the other, the dignity of the new testament from the priesthood of Christ. And we may reconcile both these verses by affirming that really and efficiently the priesthood gives dignity unto the new testament, and declaratively the new testament sets forth the dignity of the priesthood of Christ.  

"By so much was Jesus made a surety of a better testament". These words clearly presuppose three things. First, that another covenant had existed between God and His people prior to the appearing of Christ. This is dealt with more expressly in Hebrews 8, where the old and the new covenants are compared and contrasted. Second, that in some respect or respects the old covenant was good— implied by the contrastive "better". The old covenant was good in itself, as the product of God’ s wisdom and righteousness; it served a good purpose, for its statutes restrained sin and promoted godliness; its design was good, for it pointed forward to Christ. Third, that the old covenant had a "surety". Many have erred at this point through failing to distinguish between a "mediator" and a "surety". Moses was the typical mediator; Aaron, the typical surety, for he it was who offered solemn sacrifices in the name and on behalf of the people, making atonement for them according to the terms of the covenant.  

"By so much was Jesus made a surety of a better covenant." Here for the first time in this chapter the apostle expressly names the person who had been referred to and described. Declaration had been made of the nature of the priesthood of Him who was to fill the office according to the Melchizedek type, but now definite application of the whole is made unto the Savior. Two questions had long engaged the attention of the Jews: the nature of the Messiah’ s office, and who that person should be. The apostle had demonstrated from their own Scriptures that the Messiah was to be a Priest, yet not of the Levitical stock; as he had also shown the necessary consequences of this. Now he asserts that it was Jesus who is this Priest, for He alone has fulfilled the type and discharged the principal duty of that office. Concerning "Jesus" it is here affirmed that He was "made a Surety". He was "made so" or appointed so by the will and act of God the Father: compare 1:4, 3:2, 5:5 and our comments thereon for the force of this term "made". The whole undertaking of Christ, and the efficacy for the discharge of His office, depended entirely upon the appointment of God the Father.  

"The Greek word for ‘ surety’ properly means a bondsman: one who pledges his name, property or influence, that a certain thing shall be done. When a contract is made, a debt contracted, or a note given, a friend often becomes the surety in the case, and is himself responsible if the terms of the contract are not complied with" (A. Barnes). A "surety" is one who agrees to undertake for another who is lacking in ability to discharge his own obligations. Whatever undertaking the surety makes, whether in words of promise, or in the depositing of real security in the hands of the arbitrator, or by any other personal engagement of life of body, it implies the deject of the person for whom any one becomes surety. The surety is sponsor for another, standing in the room of and acting for one who is incompetent to act for himself: he represents that other person, and pledges to make good his engagements. Thus, Christ was not a Surety for God, for He needed none; but for His own poor, failing and deficient people, who were unable to meet their obligations, incapable of discharging their liabilities. In view of this, Christ agreed to undertake for them, fully pay all their debts, and completely satisfied every demand which God had against them.  

A beautiful illustration of the "surety" is found in Genesis 43:8, 9, "And Judah said unto Israel his father, send the lad with me, and we will arise and go; that we may live, and not die, both me and thou, and also our little ones. I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame forever". Blessed is it to find how faithful Judah was to his agreement. Later, Joseph’ s cup was found in Benjamin’ s sack (Gen. 44:12), and on their return into Egypt and re-appearance before Joseph the governor, we hear him saying, "For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame, to my father forever. Now therefore, I pray thee, let thy servant abide instead of the lad, a bondman to my lord; and let the lad go with his brethren" (Gen. 44:32, 33).  

A blessed New Testament example is found in the case of Paul who volunteered to be surety for Onesimus: "If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay" (Philem. 18, 19). In like manner Christ engaged Himself unto the Father for His elect, saying, Charge to My account whatsoever My people owe Thee, and I will fully discharge their debts. This is an office in which Christ sustains a representative character in relation to those sinners for whom He interposed. It was Christ pledging Himself, or making Himself responsible, for the fulfillment of all that the Everlasting Covenant required on the part of those who are to share its provisions. It is as the Surety of the Covenant that Christ is called the "Second Man", the "Last Adam" (1 Cor. 15:47). This title, then, views Christ as identifying Himself with those whom the Father gave to Him, and on whose behalf He accomplished the great work assigned Him (see John 6:38, 39, etc.) in their room and stead, making full satisfaction to God.  

Let us now observe that Jesus was made "a Surety of a better testament", or "covenant", as the term should be rendered, for the word denotes an arrangement or constitution, a dispensation or economy. It signifies that order of things introduced by Christ, in contrast from the order of things which obtained under the Mosaic regime. The Mosaic covenant was administered by the instrumentality of the Levitical priesthood, but the better covenant by Jesus, the Son of God: that was transitory and changing; this is permanent and eternal. It is so because those who enjoy its blessings receive an enablement to comply with its terms, fulfill its conditions, and yield the obedience which God requires therein. For by the ordination of God, our Surety merited and procured for them the Holy Spirit, and all the needed supplies of grace to make them new creatures, and empower to yield obedience to God from a new principle of spiritual life, and that, faithfully to the end.  

It is the Surety by the Divine oath which gives stability unto the covenant. God entered into a covenant with the first Adam (see Hosea 6:6 margin), but it had no "surety"! And therefore though our first parent had all the tremendous advantages of a sinless nature filled with holy inclinations, and free from all evil imaginations, desires and habits, yet he broke the covenant and forfeited all the benefits thereof. God made a covenant with Israel at Sinai (Ex. 19 and 24), and appointed the high priest to act as the typical surety of it; yet, as we have seen, that covenant and that surety, made nothing perfect. The purpose of that covenant was to demonstrate the need of another and better one. In contradistinction from these God has made with His elect, in Christ, a covenant "ordered in all things and sure", "for He laid help upon One that is mighty" (Ps. 89:19).  

And what is the practical application to God’ s children today of what has been before us? Surely this, that just so far as the new covenant surpasses the old, are we under greater obligations unto God, "for unto whomsoever much is given, of him shall be much required" (Luke 12:48). That just so far as the Surety of the better covenant exceeds in dignity and glory the surety under the old regime, are we under higher obligation of rendering to Him more complete submission, deeper devotion, fuller obedience. O my brethren, what is due unto that blessed One who left heaven’ s glory and came here to this sincurst world to discharge our obligations, pay our debts, suffer and die in our room and stead! May His love truly "constrain" us to gladsome and whole-hearted surrender to Him, no longer seeking to please ourselves, but living to and for His honor and praise. If we do not, that is certain proof that we are yet in our sins, strangers to the Surety of the better covenant.  

"And they truly were many priests, because they were not suffered to continue by reason of death" (verse 23). In this and the following verse the apostle advances his last argument from the consideration of Christ’ s priesthood as represented by that of Melchizedek. His design is to present further proof of the excellency of it above the Levitical, and of His person above theirs. That Paul is still looking back to Melchizedek as a type of Christ, is evident from the description which he had given of him in the earlier verses, namely, that he "abideth a priest continually" (verse 3), and that "it is witnessed that he liveth" (verse 8), for his priesthood did not terminate at the age of fifty as did that of the Levitical. This is the particular detail of the type which is here seized and improved upon, for it was that which gives virtue and efficacy to everything else he had insisted upon. Set this aside and all the other advantages and excellencies he had named would be quite ineffectual to secure "perfection". What lasting profit could it be to the Church to have so glorious a Priest for a season, and then be deprived of Him by the expiration of His office?  

Just as what the apostle declares of Christ in verse 24 hath respect to what he had before observed concerning Melchizedek, so what he affirms in verse 23 of the Levitical priests looks back to what he had before declared about them, namely, that they were all mortal men, and nothing more, for they actually died in their successive generations: see verse 8. The apostle expresses himself very emphatically "and truly". It was not a dubious point he was now handling, but one which was well known and could not be controverted. "They truly were many priests". It is of the high priest’ s only, Aaron and his successors, of whom he speaks. Jewish records inform us that there were no fewer than eighty-three high priests from Aaron, the first, to Phinehas, who perished with the temple. Thirteen lived under the tabernacle prior to Solomon, eighteen under the first temple before its destruction by the Babylonians, the remainder under the second temple till A.D. 70.  

The reason for this multiplication of priests was "because they were not suffered to continue by reason of death". Notwithstanding the great dignity of their office, and the solemnities with which they were installed in it, they were but men, subject to infirmity and dissolution, like those for whom they ministered. Mortality suffered them not to continue in the execution of their office. It forbade them so to do in the name of the great sovereign Lord of life and death. A signal instance of this was given in Aaron himself, the first of them. God, to show the nature of that priesthood unto the people, and to manifest that the everlasting Priest was yet to come, commanded Aaron to die in the sight of all the congregation: Numbers 20:25-29! In like manner, death seized upon each of his successors. Thereby did God intimate unto Israel that imperfection attached to that office which was so frequently interrupted in its administration.  

"But this man, because He continueth ever, hath an unchangeable priesthood" (verse 24). This is the final proof in our present passage for the immeasurable superiority of our great High Priest over the Levitical priests. The Surety of the better covenant has an unchanging priesthood. The reason for and the ground on which this rests is here stated: "because He continueth ever". The apostle is not here proving the absolute perpetuity of Christ’ s sacerdotal office, but the continuous and uninterrupted administration of it. This was the faith of the Jews concerning the Messiah and His office: "We have heard out of the law that Christ abideth forever" (John 12:34), which was interposed as a difficulty and said by them in reply to our Lord’ s declaration that He was to be lifted up in death. It was this perpetuity of office that was principally typed out in Melchizedek.  

Against this it might be replied, But Jesus Christ died also, no less truly and really than did Aaron and his successors, and thus it would follow that He had no more an uninterrupted priesthood than they. To obviate this difficulty, many of our moderns have fallen back on the error of the Socinians, that Christ did not become a Priest at all until after His resurrection. But such a reply cuts the knot, instead of untying it. This figment we have already confuted in previous articles. Nor is there anything here in Hebrews 7 which warrants the idea that the administration of Christ’ s priesthood is in heaven only. The whole context here shows plainly to all who are not blinded by prejudice that the apostle is treating of the whole of Christ’ s sacerdotal office.  

The death of Christ was a vastly different thing from the death of the Levitical priests, for His death did not prevent Him abiding a priest, as theirs did. First, He died as a Priest; they died from being priests; He died in His office, they died out of office. Second, personal death was no part of their work, whereas to die was the chief priestly duty incumbent upon the Lord Jesus. Third, when they fell under the power of death, they could not extricate themselves from it and return to life and the service of the sanctuary, but the Son of God had power to lay down His life and take it again. So far from death putting an end to His priesthood, it did not even interrupt the exercise of it. Christ died as a priest, because He was also the Sacrifice for sins, yet through the indissoluableness of His person, His soul and body still subsisting in the person of the Son of God. He abode active in His office without any break: "He continueth forever".  

It necessarily follows from what has been pointed out above that Christ hath "an unchangeable priesthood", subject to no alteration, that cannot pass away. The entire office of the priesthood pertaining and belonging to the new covenant, with its administration, are strictly confirmed unto the person of Jesus, the Son of God. There are none that succeed, any more than any (except typically) preceded Him. This at once exposes and gives the lie to the abominable blasphemy of the Papists who call their ministers "priests", affirming that they perform the proper work of such by offering sacrifice. It is highly derogatory to the honor of Christ, and subversive of the whole teaching of Scripture, to maintain that any person is now invested with priestly office and performs its proper work. They who wickedly assume this character encroach upon Christ’ s lone prerogative, and to suppose them to be what they pretend, would be to regard our Redeemer as a priest, not after the order of Melchizedek, but after the order of Aaron, which admitted of successors.  

The abiding of Christ as Priest manifests the continuance of His care for His people. The same love which caused Him, as Priest, to lay down His life for them, remains unchanged within Him. Therefore each one may, with the same confidence, go unto Him with all their concerns, as poor and afflicted people went to Him while He was here upon earth. Again: it is upon the perpetuity of Christ’ s priesthood that the security of His Church rests. "Do we meet with troubles, trials, difficulties, temptations, and distresses? Hath not the church done so in former ages? But was any one true believer ever lost forever? Did not Satan rage, and the world gnash their teeth, to see their power broken by the faith, patience, and suffering of them whom they hated? And was it from their own wisdom and courage that they were so preserved? Did they overcome the enemy by their own blood, or were they delivered by their own power? No; instead, all their preservation and success, their deliverance and eternal Salvation, depended solely on the care and power of their merciful High Priest". Blessed be His name, He is "the same yesterday, and today, and forever". Hallelujah, what a Savior! what a Surety! what a Priest!  

  

  

Combined Bible: Heb 7:25-28

Perfect Priest   

(Hebrews 7:25-28)   

The principal subject in the verses which are to be before us is the same as that which has engaged the apostle throughout this 7th chapter, namely, the pre-eminent excellency of the great High Priest of Christianity. That which he is setting forth is the superiority of our Lord’ s High Priesthood over that of the Levitical. The various proofs may be expressed thus. First, because Christ is called of God after the order of Melchizedek, Hebrews 5:10. In enlarging upon the fact, here in chapter 7, the apostle did three things: evidenced the superiority of Melchizedek over the order of Aaron, Hebrews 7:1-10; appealed to the Messianic prediction of Psalm 110:4 in proof that Christ had been called after the order of Melchizedek; shows that the fulfillment of this prophecy necessarily involved the setting aside of the Levitical order.  

Second, The second proof of the superiority of Christ’ s Priesthood over the Aaronic order was, the distinguishing solemnity of its institution, namely, by the Divine oath, Hebrews 7:20-22. Third, it was proved by the perpetual permanency of His Priesthood, Hebrews 7:23, 24. Fourth, it is proved by the saving efficacy of His priestly work, Hebrews 7:25. Fifth, it is proved by the personal qualifications which He possesses to serve as Priest, Hebrews 7:26-28. Sixth, it is proved by the Heavenly Sanctuary in which He now ministers, Hebrews 8:1-5. Seventh, it is proved by the New Covenant with which it is connected, Hebrews 8:6-13.  

Or again, we may view the contents of Hebrews 7 as a setting forth of the results from God’ s having brought in Christ as Priest after the order of Melchizedek. First, it necessarily follows that the Levitical order of priesthood has been abrogated, for that order could not possibly consist side by side with His, verse 11. Second, in consequence of this change of priesthood, the whole Mosaic ritual has been repealed, verse 12. The reason of this is obvious, the entire ceremonial law pre-supposed the Aaronic priesthood, to which it was adapted and on which it was based— remove the foundation and the whole structure falls. Third, the introduction of of Christ as Priest ushered in an entirely new and immeasurably better economy, verses 19-24. Finally, the providing of such a great High Priest infallibly secures the salvation of all God’ s people verses 25-28.  

In the closing verses of our chapter the apostle brings the whole preceding discourse unto an issue, by making application of it unto the faith and comfort of the Church. His object was not only to open up mysterious Old Testament scriptures, nor only to demonstrate the glory and pre-eminence of Christianity over Judaism, by virtue of the priesthood of Christ; but his chief design was to make evident the efficacy and eternal advantages of all true believers by these things. The climax to which he had been leading up is before us in verse 25, which he enlarges upon in the end of the chapter. That which Christians ought to seek and what they should expect from the blessed and glorious priesthood of Christ is what he now undertakes to make known. In like manner, in all his epistles the apostle makes it clear that the purpose of God in the whole mystery of redemption by Jesus Christ and the institutions of the Gospel, is the salvation of His elect unto the praise of the glory of His grace.  

"Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them" (verse 25). First, let us endeavor to ponder this inexpressibly precious word in the light of its context. The opening "Wherefore" denotes that an inference is here drawn from that which had previously been said. What then is the premise, or what are the premises, on which this conclusion rests? Or, in plainer language, Why is it that Christ is here said to be able to "save unto the uttermost"? "Wherefore"— because of the oath of His consecration (verse 20), because of the immutability of the Father’ s purpose (He "will not repent") verse 21, because of the better covenant of which He is "Surety" (verse 22), and because He "continueth ever" an unchanging Priest (verse 24)— "He is able also to save them unto the uttermost". This we take it, is the connection between verse 25 and its context.  

From the consideration of the glorious truth and office of Christ as Priest, the apostle, to strengthen the faith and increase the consolation of God’ s people, points out the infallible corollary: "He is able". All power is His, abundant sufficiency of ability to accomplish His design of grace. This is the second time we are reminded of the capability of our High Priest. First, in Hebrews 2:18 it was said, "For in that He Himself hath suffered being tempted, He is able to succor them that are tempted", and see our comments thereon. That which is particularly in view is not the ability of His nature, but of His office. It is still the pre-eminency of Christ above the legal high priests which is chiefly intended. By reason of their personal infirmities and the limited tenure of their office, they were unable to effect that which those desiring to approach unto God most stood in need of. But our great High Priest, being free from all such imperfections, "is able". Because His priesthood is indissoluable and perpetual, His office is all-sufficient to meet every need of God’ s people.  

"Wherefore He is able to save them to the uttermost". It is no mere temporal or transcient deliverance which Christ effects for His people, but a supernatural, spiritual and eternal one. The word "save" denotes some evil and danger from which deliverance is secured. This is sin, with all its terrible consequences— pollution, guilt, the curse of the law, the captivity of Satan, the wrath to come. Wherefore it is written of Christ that He saves His people "from their sins" (Matthew 1:21), "from the curse" (Gal. 3:13), "from the wrath to come" (1 Thess. 1:10). "He is able also to save". It was no easy matter to subdue Satan, fulfill the law, take away sin. placate God, procure pardon, purchase grace and glory, with all that belongs unto God’ s great salvation. But God "laid help upon One that is mighty" (Ps. 89:19), and He who hath undertaken this work is able to accomplish it, and that by the means He hath designed to use and the way wherein He will proceed.  

Now the way in which He has designed to save His people, is by the discharge of Christ’ s priestly office. God has appointed no other means to that end. We must look for it therein, or go without it. Alas, multitudes are like those sons of Belial who said of Saul when God had anointed him king, "How shall this man save us? and despised him" (1 Sam. 10:27). They understand not (nor do they desire to know) how Christ is able to save sinners by His priestly work, and therefore, under various pretences, they trust to themselves, and despise Him. "All false religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all superstition, instances of it, be they great or small" (John Owen).  

"Wherefore He is able also to save unto the uttermost." The last word here may have a double sense: it may respect either the perfection of the work, or its duration, so it is variously rendered, completely and entirely or forevermore and forever. Take its first meaning: Christ will not effect part of our salvation and then leave what remains to ourselves or to others. "He does not relinquish it by reason of death, but He lives on as long as it is necessary that anything should be done for the salvation of His people (A. Barnes). Consider its second meaning: whatever hindrances and difficulties lie in the way of the salvation of believers, the Lord Jesus is fully competent, by virtue of the exercise of His priestly office, to carry out the work for them unto eternal perfection. No matter what oppositions may arise, He is more than sufficient to cope with and overcome them all. Combining the two meanings: a complete salvation is a never-ending one.  

"Them that come unto God by Him". This clause defines who are the partakers of His salvation. Christ is able to save unto the uttermost, yet all are not saved by Him, yea, they are few indeed that are saved. Multitudes hear of Him, but, loving more the things of time and sense, refusing to forsake all and follow Him, they "will not come" to Him that they "might have life" (John 5:40). Only those who come unto God by Him, does He save. To come to God means, first, to believe on Him (Heb. 11:6); second, to draw nigh to Him in worship (Heb. 10:1, 22). It is the latter sense which is here principally in view, for the apostle is speaking of the state of the Church under the new covenant, and its advantage over that of Judaism, by virtue of its relation unto the priesthood of Christ. "They that come unto God by Christ are such, as believing in Him, do give up themselves in holy obedience to worship God in and by Him" (John Owen).  

To come unto God by Jesus Christ is holy worship. So as to be therein interested in His saving power as the High Priest of His people is to come, First, in obedience unto His authority, as to the way or manner of it. There must be a bowing to His scepter and a practical owning of His lordship, otherwise we are rebels and idolators, not worshippers. Second, with reliance upon His mediation as to the acceptance of it, counting on the sufficiency of His sacrifice to atone for our sins and His intercession to procure the acceptance of our persons and offerings. Third, with faith in His person as the foundation of it; so to believe in Him as vested with His holy office that the discharge of it will save even to the uttermost them that come unto God by Him. Unless we are true believers, our worship will not be accepted.  

First, the quickened sinner comes to Christ, is drawn to Him by the Father (John 6:44), and through Christ he comes unto God: cf. 1 Peter 3:18. In His priestly office Christ saves from sin unto God. His righteousness carries them beyond Himself as Mediator unto God Himself: cf. Hebrews 10:22. Thus "coming to God’ is the fruit and consequence of "coming to Christ". God is a just and holy God, yet may the believing sinner, in and through Christ, have communication with Him. Suppose I am under an awakening sense of the terrible majesty and consuming holiness of God: I tremble, and dare not approach unto Him— alas, where are they these days who ever have such an experience? But, later, the Holy Spirit takes of the things of Christ and shows them unto me— His compassion for sinners, His mediatory office, His all-sufficient love: then my fears are silenced, and I draw near unto God praising Him for His unspeakable gift. Nor does Christ’ s "ability" to save depend upon my coming to Him, rather does it lie in His power to overcome the reluctance of "His own" and incline them to come: see John 17:20.  

"Seeing that He ever liveth to make intercession for them." These words express the reason why Christ is able to effectually save His people: that which secures them is His perpetual life— "He ever liveth"; His perpetual work— "to make intercession". This is what gives efficacy to the priesthood of Christ. The Lord Jesus lives a mediatorial life in Heaven for His people: as He died for them, so He lives for them, and therefore does He assure them "because I live, ye shall live also" (John 14:19). Comparatively few today either understand or appreciate this blessed fact. That Christ died for them, all who assent to the Gospel profess to believe; but that there is an equally vital necessity for Him to now live for and make intercession for them, is something which they perceive not. Nevertheless, Scripture is clear on this point: "If Christ be not raised, your faith is vain; ye are yet in your sins" (1 Cor. 15:17).  

"There are many Christians who dwell on the crucifixion of Jesus in a one-sided way. We cannot dwell too much on the glorious truth that Jesus Christ was crucified for our sins. Yet it is not on the crucifixion, but on Christ the Lord, that our faith rests; and not on Christ as He was on the cross do we dwell, but on Christ who was dead and is risen again, and liveth at the right hand of God, making intercession for us . . . When Jesus died upon the cross He put away our sins, but this was only removing an obstacle. The ultimate object of His death upon the cross was His resurrection and ascension, that through suffering He should enter into glory, that He should be the perfect Mediator between God and man, presenting us unto God and bestowing upon us all the blessings which He has purchased for us with His precious blood. He has obtained eternal redemption on the cross, He applies the blessings of eternal redemption from the holy of holies. If Christ was not risen we should still be in our sins; and if such a thing were possible, though we might be forgiven, we should be dead and without the Spirit" (Adolph Saphir).  

So stupendous is the work of saving believers unto the uttermost, it is necessary for the Lord Jesus to live a mediatory life in heaven for the perfecting and accomplishing thereof. It is indeed generally acknowledged by professing Christians that sinners could not be saved without the death of Christ, but that believers could not be saved without the resurrection-ministry of Christ is not so freely owned or considered. Yet, Romans 5:10 is very explicit on the point: "For if, when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life". Let Romans 8:33-35 also be duly weighed. It is one thing to recognize that, by the once offering of Himself, Christ has "obtained eternal redemption for us" (Heb. 9:12), it is quite another to perceive that His intercession is required in order to the fruits of His oblation being applied to those for whom it was made.  

It appears to many that, seeing Christ fulfilled all righteousness for His people, redeemed them by His blood, made full atonement for their sins, nothing more was needed. But had Christ left us to build our eternal safety on the foundation which He laid, had He ascended on High to enjoy His reward without continuing to exercise His priestly office on our behalf, had He merely secured our right and title unto the heavenly inheritance and left us to press forward to it unaided by Him, everyone of us would quickly fall a prey to the powerful adversaries which constantly seek our destruction. When God "laid the foundations of the earth", the "morning stars sang together, and all the sons of God (angels) shouted for joy" (Job 38:4, 7), yet were the continued actings of God’ s creative power required unto the perfection of the earth. So the foundation of the new creation was laid gloriously in the death and resurrection of Christ, causing triumphant praise unto God (Col. 2:15, 1 Timothy 3:16), yet that praise is founded upon the guarantee of Christ’ s unchanging love, care, and power, to complete the work He has undertaken.  

Those for whom Christ died are not taken to Heaven the moment they believe, but are still left here in the Enemy’ s country nor are they yet glorified, instead, the "flesh", with all its defiling influences, is still left within them. Therefore do they stand in urgent need of the priestly care of Christ, that, in answer to His intercession, God might send them His Spirit, grant them renewed supplies of grace, deliver them from their foes, keep them in communication with the Father, answer the accusations of Satan, preserve them unto the end of their earthly course, and, then receive them unto Himself and "present them faultless before the presence of His glory" (Jude 24). "Who can express the opposition that continues to be made unto this work of completing the salvation of believers? What power is able to conflict and conquer the remaining strength of sin, the opposition of Satan and the world? How innumerable are the temptations which every individual believer is exposed unto, each of them in its own nature pernicious and ruinous" (John Owen).  

"The most glorious prospect that we can take into the things that are within the veil, into the remaining transactions of the work of our salvation in the most holy place, is in the representation that is made unto us of the intercession of Christ. Our High Priest has entered within the veil where no eye can pierce unto Him, yet is He there as High Priest, which makes Heaven itself to be a glorious temple. Herein we see Him by faith still vested with the office of the priesthood and continuing with the discharge of it. Hence, in His appearance to John, He was clothed with a garment down to the foot and girded about the paps with a golden girdle: both of which were sacerdotal vestments, Revelation 1:13" (Condensed from John Owen).  

"The intercession of Christ is the great evidence of the continuance of His love and care, His pity and compassion towards His Church . . . But how shall we know that the Lord Christ is thus tender, loving, compassionate, that He continueth so to be; what evidence or testimony have we of it? It is true, He was eminently so when He was upon the earth in the days of His flesh, and when He laid down His life for us. We know not what changes may be wrought in nature itself, by its investiture with glory; nor how inconsistent those affections which in us cannot be separated from some weakness and sorrow, are with His present state and dignity. But herein we have an infallible demonstration of it, that He yet continueth in the exercise of that office, with respect thereunto all those affections of love, pity and compassion are ascribed unto Him" (John Owen).  

"For such an High Priest became us, holy, harmless, undefiled, separate from sinners, and made higher than the heavens" (verse 26). In this verse the apostle shows that in order for sinners to come unto God, they have need of an High Priest to encourage and enable them so to do. Not only is a high priest necessary, but there must be one possessed of certain qualifications of excellencies, if ever we are to obtain access to the thrice Holy One. Such a Priest is here described; such a Priest "became us", was requisite for and suited to poor sinners. None other could expiate our sins, purge our conscience from dead works, procure acceptance with God for us, purchase eternal redemption, administer supplies of grace enabling us to live unto God in all the duties of faith, obedience and worship, comforting us in trials, delivering from temptations, preserving us unto eternal glory.  

The only high priest fitted to officiate before God on the behalf of desperately-wicked sinners was one who was "holy". That which is here in view is the absolute purity of Christ’ s nature. He was entirely free from the slightest spot or taint of our original defilement. Instead of being, as we were, "conceived in sin and shapen in iniquity", His humanity was "that holy thing" (Luke 1:35). His conception being miraculous, by the immediate operation of the Holy Spirit, and not derived to Him by natural generation, He was completely exempt from the pollutions which corrupts every one of Adam’ s descendants. He could say, "the prince of this world cometh, and hath nothing in Me" (John 14:30): there was nothing within Him to which the Evil one could make a successful appeal. And such an High Priest "became us". Had His nature been defiled, He had been disqualified either to be Priest or Sacrifice. This holiness of His nature was imperative in order to answer for the unholiness of our nature.  

Second, He was "harmless". "Holy" tells of what Christ was God-wards: perfectly conformed to the Divine will inwardly, evidenced by His perfect outward conduct. "Harmless" tells of what He was man-wards. He is the only one who has ever walked this earth who never contaminated, tempted, injured, those with whom He came into contact. As "holy", He loved the Lord His God with all His heart; as "harmless" He loved His neighbor as Himself. He lived not for self, but was ever at the disposal of others. He went about doing good. When reviled, He reviled not again. When ill-treated, He never retaliated. He was the Lamb in the midst of wolves. He was the Sun of righteousness with healing in His wings. How perfectly adapted was He, then, to serve as Priest and meet the exigencies of His people!  

Third, "undefiled". He not only entered this world "holy" and "harmless", but He was so when He left it. Tabernacling for thirty-three years in a world under the curse, mingling daily with sinners, He contracted no defilement. Just as the rays of the sun may shine into the foulest stream without losing any of their purity, so Christ moved in and out amongst the vilest without the glory of His holiness being sullied in the slightest degree. Christ was "undefiled" morally, as the priests under the law were required to be ceremonially. He was never infected by the evils around Him. He touched the leper, and the leper was cleansed. He came into contact with death, and death was conquered. He was in the presence of the Devil for forty days, and was as spotless at the close as He was at the beginning of them.  

Fourth, "separate from sinners". The position of this clause in our verse must govern its interpretation. It has a double force. It is intimately related to what precedes, as it is closely connected with the words immediately following. As it comes after the "holy, harmless, undefiled", it gives a summary of what Christ was in Himself, emphasizing His uniqueness and demonstrating His fitness to officiate as Priest. He was the "Blessed" Man of the first Psalm: He walked not in the counsel of the ungodly, stood not in the way of sinners, sat not in the seat of scorners. He was the true Nazarite of Numbers 6. Though He lived amongst sinners, He was infinitely apart from them, in nature and character, motive and conduct. He was in the world, but not "of" it. Thus was He qualified to act as Mediator between God and sinners.  

"Separate from sinners". As this clause prepares the way for "made higher than the heavens", it stands in sharp antithesis from "He was numbered with transgressors". On the cross, we behold Him in the place of sinners, but He occupies that place no longer. Death is for ever behind Him. He is now, in the absolute sense, "separate from sinners", that is, distinguished from those for whom He is interceding. He has been removed from their society unto another sphere. Thus, this clause points another contrast from the high priest under the law. Aaron offered atonement for sinners, and continued amongst them afterwards. Not so Christ.  

"Made higher than the heavens". "This refers to the present place and state of our great High Priest. He was for a season made lower than the angels, and descended into the lower parts of the earth, and that, for the discharge of the principle part of His priestly office, namely, the offering of Himself for a sacrifice unto God. But He abode not in that state, nor would He discharge His whole office, and all the duties of it, therein. And therefore He was made higher than the heavens. He was not made higher than the heavens, that He might be a Priest; but being our High Priest, and as our High Priest, He was so made, for the discharge of that part of His office which yet remained to be perfected: for He was to live forever to make intercession for us" (John Owen).  

"Absolute perfection of character is not the only requisite in a high priest suited to our circumstances; he must be possessed also of dignified station, or high authority, of unlimited power. He must be one ‘ made higher than the heavens’ . The phrase is peculiar. It nowhere else occurs in Scripture; but its meaning is obvious enough. He must occupy a place of the highest honor and power. And He must be ‘ made higher than the heavens’ . Those words plainly imply that His elevation above the heavens is something conferred on Him. It must be beneath the heavens in order to the discharge of some of the functions of His office, and that in consequence of the successful discharge of them, He must be exalted far above all heavens, for the discharge of other functions, and for gaining the grand object, the ultimate end, of His office" (John Brown).  

"Jesus went into the holy of holies which was typified in the tabernacle. Above all created heavens, above angels and principalities, Jesus is now in the true Sanctuary, in the presence of God, and there He is enthroned as our perfect High Priest. His position in Heaven demonstrates that when He offered up Himself He put away sin forever, even as it sets forth His divine glory. For who but the Son of God can sit at the right hand of the Majesty on High? As it is written, ‘ Be Thou exalted, O God, above the heavens’ (Ps. 57:5)" (Adolph Saphir). "Made higher than the heavens" by God: this proves that complete expiation has already been made. It emphasizes the fact that Christ has entered the Heavenly Sanctuary on our behalf: see 4:14, 8:1, 2, 9:24 and Ephesians 1:20-23. It announces that He has been exalted above every order of created things. It makes known how immeasurably superior is our High Priest over Aaron.  

Ere passing from this verse let us take to heart its searching practical application. The perfections of our High Priest are what we ought to be conformable to. "If we give up ourselves to the conduct of this High Priest, if by Him alone we design to approach unto God, then conformity unto Him in holiness of nature and life, according to our measure, is indispensably required of us. None can more dishonor the Lord Christ, no more perniciously deceive and betray their own souls, than by professing Him to be their Priest, with their trust thereby to be saved by Him, and yet not endeavor to be holy, harmless, undefiled, separate from sinners, like unto Him" (John Owen).  

"Who needeth not daily, as those high priests, to offer up sacrifice (first for his own sins, and then for the people’ s) for this He did once, when He offered Himself" (verse 27). Let the reader note carefully our punctuation of this verse: by placing the central clause in a parenthesis (as it obviously should be) we are relieved of a difficulty which has baffled most of the commentators. In this and the next verse the apostle names other instances in which our High Priest is pre-eminent over those of the order of Aaron. His perfections, described in verse 26 exempted Him from all the infirmities of the Levitical priests, which disqualified them from making personal atonement. The design of the apostle is to show that Christ was infinitely well-pleasing unto God, and because He was under no necessity to sacrifice for Himself, the offering which He made for His people is of eternal validity. "This he did once" announces there is no need of any further repetition.  

The apostle is still contrasting Christ from the Levitical high priests. How could they pacify the declarative holiness of God which had been outraged by others, when God was justly displeased with them for their own sins? They were obliged to offer "daily" from time to time, "day by day" or again and again, by periodical repetition, for their own sins— cf. "from year to year" (Heb. 10:1), and note that the Hebrews of Exodus 13:10 "from year to year" is, literally, "days to days". Not only did the legal high priest have to sacrifice for his own sins, the offering which he presented on behalf of the people had no abiding efficacy, but had to be repeated annually. Whereas Christ, being perfect, needed no sacrifice for Himself; and His offering being perfect, there is no need for any further one. Christ’ s sacrifice abides "a new and living one" (Heb. 10:20).  

"For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son, who is perfected forevermore" (verse 28). In this verse the apostle sums up the whole of His preceding discourse, evidencing the true foundation on which he had built. Those who still adhered to the Mosaic institutions allowed that there must be a priest over God’ s people, for without such there could be no approach unto Him. So it was under the law, and if the same order be not continued, then the Church must needs be under a great disadvantage. As Owen rightly said, "To lose the high priest of our religion, is to lose the Sun out of the firmament of the Church."  

Now the apostle has granted that the high priests who officiated in the tabernacle and temple were appointed by God to that office. His opponents were persuaded that these priests would continue in the church without change or alteration. God has designed a time when they were to be removed, and a Priest of another order introduced in their room. This change so far from being regrettable, was to the great advantage, safety, blessedness, glory of the Church. First, the Levitical priests were appointed under, by "the law"; but the new and perfect Priest "since the law" (i.e., in Psalm 110:4), showing Christ had superceded them. Second, they were but "men"; Christ was the "Son of God." Third, they were "made" by "the law"; Christ by "the word of the oath". Fourth, they had "infirmity"; the Son had none. Fifth, they served only in their day and generation; He "for evermore".  

"But the word of the oath, which was since the law, maketh the Son, who is perfected for evermore". "The apostle turns again, in a most emphatic and conclusive manner, unto the key-note which he had struck at the beginning of the epistle. The law of Moses constitutes priests that were changing continually. But the Word which came with the oath after the law, consecrated forevermore as High Priest Him who is the Son: compare the same emphasis on ‘ Son’ in Hebrews 1:1,2. Only the Son could be the High Priest, and He became the High Priest. Through His incarnation, through all the experiences of His life of sorrow and of faith, through His death on the cross, through His resurrection and ascension, Jesus is perfected forevermore" (Adolph Saphir). Christ abides perpetually in His priestly office because of the validity of His perfect Sacrifice. Hallelujah.  

  

  

Maclaren: Heb 7:26

The Priest Whom We Need

Such an high priest became us, who is holy, harmless, undefiled, separate from sinners and made higher than the heavens.'--Heb. 7:26.

IT became Him to make the Captain of our salvation perfect through sufferings.' In all things it behoved Him to be made like unto His brethren.' Such an High Priest became us.' In these three sayings of this Epistle the historical facts of the gospel are considered as corresponding to or in accordance and congruity with, respectively, the divine nature; Christ's character and purpose; and man's need. I have considered the two former texts in previous sermons, and now I desire to deal with this latter. It asserts that Jesus Christ, regarded as the High Priest, meets the deepest wants of every heart, and fits human necessity as the glove does the hand. He is the answer to all our questions, the satisfaction of all our wants, the bread for our hunger, the light for our darkness, the strength for our weakness, the medicine for our sickness, the life for our death. Such a High Priest became us.'

But the other side is quite as true. Christianity is in full accordance with men's wants, Christianity is in sharp antagonism with a great deal which men suppose to be their wants. Men's wishes, desires, readings of their necessities and conceptions of what is in accordance with the divine nature, are not to be taken without more ado as being the guides of what a revelation from God ought to be. The two characteristics of correspondence and opposition must both unite, in all that comes to us certified as being from God. There is an offence of the Cross'; and Christ, for all His correspondence with the deepest necessities of human nature, and I might even say just by reason of that correspondence, will be to the Jews a stumblingblock and to the Greeks foolishness.' If a message professing to be from God had not the discord between man's expectations and its facts, a message so like a man's would bear upon its front the evidence that it was of man. If a message professing to be from God had not the correspondence with man's deepest wants, a message so unlike men would bear upon its front the evidence that it was not of God.

So then, remembering the necessary complementary thought to this of my text that such a high priest became us,' there are two or three considerations springing from the words that I desire to suggest.

I. The First Of Them Is This, We All Need A Priest, And We Have The Priest We Need In Jesus Christ.

The outstanding fact in reference to human nature in this connection is that it is a sinful nature. We have all departed from the path of rectitude and have nourished desires and tastes and purposes which do not rend us apart from God, and between us and Him do interpose a great barrier. Our consciences need a priest, or rather they say' Amen' to the necessity born of our sins, that there shall stand between us and God a great High Priest.' I need not elaborate or enlarge upon this matter. The necessity of Christ's sacerdotal character, and the adaptation of that character to men's deepest wants, are not only to be argued about, but we have to appeal to men's consciences, and try to waken them to an adequate and profound sense of the reality and significance of the fact of transgression. If once a man comes to feel, what is true about him, that he is in God's sight a sinful man; to regard that fact in all its breadth, in all its consequences, in all its depth, there will not want any more arguing to make him see that a gospel which deals primarily with the fact of sin, and proclaims a priest whose great work is to offer a sacrifice, is the gospel that he needs.

In fair weather, when the summer seas are sunny and smooth, and all the winds are sleeping in their caves, the life-belts on the deck of a steamer may be thought to be unnecessary, but when she strikes on the black-toothed rocks, and all about is a hell of noise and despair, then the meaning of them is understood, When you are amongst the breakers you will need a life-buoy. When the flames are flickering round you, you will understand the use and worth of a fire-escape, and when you have learned what sort of a man you are, and what that involves in regard of your relations to God, then the mysteries which surround the thought of the high priesthood and sacrifice of Jesus Christ will be accepted as mysteries, and left where they are, and the fact will be grasped with all the tendrils of your soul as the one hope for you in life and in death.

I do not care to argue a man out of his imperfect apprehensions, if he have them, of the mission and work of Jesus Christ. But oh, dear friends! you for whose blood I am in some sense responsible, let me plead with you this one thought-you have not taken the point of view from which to judge of the gospel until you have stood in the perfect rectitude of heaven and contrasted your blackness with its stainless purity, and its solemn requirements; and have looked all round the horizon to see if anywhere there is a means by which a sinful soul can be liberated from the dragon's sting of conscience, and from the crushing burden of guilt, and set upon a rock, emancipated and cleansed. We need a priest because we are sinful men, and sin means separation in fact and alienation in spirit, and the entail of dreadful consequences, which, as far as Nature is concerned, cannot be prevented from coming. And so sin means that if men are to be brought again into the fellowship and the family of God, it must be through One who, being a true priest, offers a real sacrifice for the sins of the whole world.

The new science of comparative religion has been made by some of its adepts to bear witness unfavour-ably to the claims of Christianity. A far truer use of it would be this--Wherever men have worshipped, they have worshipped at an altar, there has been on it a sacrifice offered by a purged hand that symbolised moral purity. And all these are witnesses that humanity recognises the necessity which my text affirms has been met in Christ. Some people would say' Yes! and your doctrine of a Christ who is sacrifice and priest, has precisely the same origin as those altars, many smoking with sacrifices to tyrannical gods.' But to me the relation between the faiths of the world and the gospel of Christ, in reference to this matter, is much rather this, that they proclaim a want, and that Christ brings the satisfaction of it; that they with one voice cry, Oh! that I knew where I might find Him! How shall a man be just with God?' and that the Cross of Christ answers their longings, and offers the means by which we may draw nigh to God. Such a High Priest became us.'

II. We May Take Another Consideration From These Words, Viz.

We need for a priest a perfect man, and we have the perfect priest whom we need, in Jesus Christ.

The writer goes on to enumerate a series of qualities by which our Lord is constituted the priest we need. Of these five qualities which follow in my text, the three former are those to which I now refer. He is holy, harmless, undefiled.'

Now I do not need to spend time in discussing the precise meaning of these words, but a remark or two about each of them may perhaps be admissible. Taken generally, these three characteristics refer to the priest's relation to God, to other men, and to the law of purity. He is holy'; that is to say, not so much morally free from guilt as standing in a certain relation to God. The word here used for holy' has a special meaning. It is the representative of an old Testament word, which seems to mean Devoted to God in love.' And it expresses not merely the fact of consecration, but the motive and the means of that consecration, as being the result of God's love or mercy which kindles self-surrendering love in the recipient. Such is the first qualification for a priest, that he shall be knit to God by loving devotion, and have a heart throbbing in unison with the divine heart in all its tenderness of pity and in all its nobleness and loftiness of purity.

And, besides being thus the earthly echo and representative of the whole sweetness of the divine nature, so, in the next place, the priest we need must, in relation to men, be harmless--without malice, guile, unkindness; a Lamb of God, with neither horns to butt, nor teeth to tear, nor claws to wound, but gentle and gracious, sweet and compassionate; or, as we read in another place in this same letter, a merciful High Priest in things pertaining to God.' And the priest that we need to bridge over the gulf between us sinful and alienated men and God, must not only be one knit to God in all sympathy, and representing His purity and tenderness amongst us; nor must the priest that we need by reason of our miseries, our sorrows, our weaknesses, our bleeding wounds, our broken hearts, be only a priest filled with compassion and merciful, who can lay a gentle hand upon our sore and sensitive spirits, but the priest that we men, spattered and befouled with the mire and filth of sin, which has left deep stains upon our whole nature, need, must be one undefiled,' on whose white garments there shall be no speck; on the virgin purity of whose nature there shall be no stain; who shall stand above us, though He be one of us, and whilst it behoves Him to be made in all points like unto His brethren,' shall yet be without blemish and without spot.'

It behoved Him to be made like unto His brethren.' The priest of the world must be like the world. My text says, Yes! and He must be absolutely unlike the world.' Now, is this not a strange thing--this is a disgression, but it may be allowed for one moment--is it not a strange thing that in these four little tracts which we call gospels, that might all be printed upon two sides of a penny newspaper, you get drawn, with such few strokes, a picture which harmonises, in a possible person, these two opposite requirements, the absolute unlikeness and the perfect likeness? Think of how difficult it would be if it was not a copy from life, to draw a figure with these two characteristics harmonised. What geniuses the men must have been that wrote the gospels, if they were not something much simpler than that, honest witnesses who told exactly what they saw! The fact that the life and death of Jesus Christ, as recorded in Scripture, present this strange combination of two opposite requirements in the most perfect harmony and beauty, is in my eyes no contemptible proof of the historical veracity of the picture which is presented to us. If the life was not lived I, for one, do not believe that it ever could have been invented.

But that, as I said, has nothing to do with my present subject. And so I pass on just to notice, in a word, how this assemblage of qualifications which, taken together, make up the idea of a perfect man, is found in Jesus Christ for a certain purpose, and a purpose beyond that which some of you, I am afraid, are accustomed to regard. Why this innocence; this God devotedness; this blamelessness; this absence of all selfish antagonism? Why this life, so sweet, so pure, so gentle, so running over with untainted and ungrudging compassion, so conscious of unbroken and perfect communion and sympathy with God? Why? That He might, through the Eternal Spirit, offer Himself without spot unto God'; and that by His one offering He might perfect for ever all them that put their trust in Him.

Oh, brother! you do not understand the meaning of Christ's innocence unless you see in it the condition of efficiency of His sacrifice. It is that He might be the priest of the world that He wears this fine linen clean and white, the righteousness of a pure and perfect soul.

I beseech you, then, ponder for yourselves the meaning of this admitted fact. We all acknowledge His purity. We all adore, in some sense of the word, His perfect manhood. If the one stainless and sinless man that the world has ever seen had such a life and such a death as is told in these gospels, they are no gospels, except on one supposition. But for it they are the most despairing proclamation of the old miserable fact that righteousness suffers in the world. The life of Christ, if He be the pure and perfect man that we believe Him to be, and not the perfect priest offering up a pure sacrifice for the sins of the whole world, is the most damning indictment that was ever drawn up against the blunders of a Providence that so misgoverns the world.

He did no sin, neither was guile found in His mouth.' And, therefore, when we look upon His sufferings, in life and in death, we can only understand them and the relation of His innocence to the divine heart when we say: Yet it pleased the Lord to bruise Him. He hath put Him to grief,' by His stripes we are healed. Such a priest became us, who is holy, harmless, undefiled'; the sacrificial Lamb, without blemish and without spot.

III. Lastly, My Text Suggests That We Need A Priest In The Heavens, And We Have In Christ The Heavenly Priest Whom We Need.

The two last qualifications for the priestly office included in my text are, separate from sinners; made higher than the heavens.' Now, the separation' intended, is not, as I suppose, Christ's moral distance from evildoers, but has what I may call a kind of half-local signification, and is explained by the next clause. He is separate from sinners' not because He is pure and they foul, but because having offered His sacrifice He has ascended up on high.

He is made higher than the heavens.' Scripture sometimes speaks of the living Christ as at present in the heavens, and at others as having passed through' and being high above all heavens'; in the former case simply giving the more general idea of exaltation, in the latter the thought that He is lifted, in His manhood and as our priest, above the bounds of the material and visible creation, and set at the right hand of the Majesty on high.'

Such a priest we need. His elevation and separation from us upon earth is essential to that great and continual work of His which we call, for want of any more definite name, His intercesion. The High Priest in the heavens presents His sacrifice there for ever. The past fact of His death on the Cross for the sins of the whole world is ever present as an element determining the direction of the divine dealings with all them that put their trust in Him. That sacrifice was not once only offered upon the Cross, but is ever, in the symbolical language of Scripture, presented anew in the heavens by Him. No time avails to corrupt or weaken the efficacy of that blood; and He has offered one sacrifice for sins for ever. Such a priest we need, to-day, presenting the sacrifice which, to-day, in our weakness and sinfulness, we require.

We need a priest who in the heavens bears us in His heart. As His type in the Old Testament economy entered within the veil with the blood; and when he passed within the curtain and stood before the Light of the Shekinah, had on his breast and on his shoulders, --the home of love, the seat of strength--the names of the tribes, graven on flashing stones, so our priest within the veil has your name and mine, if we love Him, close by His heart, governing the flow of His love, and written on His shoulders, and on the palms of His pierced hands, that all His strength may be granted to us. Such a priest became us.'

And we need a priest separated from the world, lifted above the limitations of earth and time, wielding the powers of divinity in the hands that once were laid in blessing on the little children's heads. And such a priest we have. We need a priest in the heavens, whose presence there makes that strange country our home; and by whose footstep, passing through the gates and on to the golden pavements, the gate is open for us, and our faltering poor feet can tread there. And such a priest we have, passed within the veil, that to-day, in aspiration and prayer; and to-morrow in reality and person, where He is, there we may be also. Such a priest became us.'

We need no other; we do need Him. Oh, friend! are you resting on that sacrifice? Have you given your cause into His hands to plead? Then the great High Priest will make you too His priest to offer a thank-offering, and Himself will present for ever the sacrifice that takes away your sin and brings you near to God. It is Christ that died, yea! rather, that is risen again'; and whose death and resurrection alike led on to His ascension to the right hand of God, where for ever He maketh intercession for us.'

MHCC: Heb 7:11-25

The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.

MHCC: Heb 7:26-28

Observe the description of the personal holiness of Christ. He is free from all habits or principles of sin, not having the least disposition to it in his nature. No sin dwells in him, not the least sinful inclination, though such dwells in the best of Christians. He is harmless, free from all actual transgression; he did no violence, nor was there any deceit in his mouth. He is undefiled. It is hard to keep ourselves pure, so as not to partake the guilt of other men's sins. But none need be dismayed who come to God in the name of his beloved Son. Let them be assured that he will deliver them in the time of trial and suffering, in the time of prosperity, in the hour of death, and in the day of judgment.

Matthew Henry: Heb 7:11-28

Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb 7:11, Heb 7:12, etc. Here,

I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.

II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.

III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.

IV. It is not only asserted, but proved, that the priesthood and law are changed, Heb 7:13, Heb 7:14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.

1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb 7:14. This change of the family shows a real change of the law of the priesthood.

2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb 7:18, Heb 7:19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.

4. There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb 7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.

5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton - an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost - in all times, in all cases, in every juncture - all who come to God by him, Heb 7:25. So that here is a manifest alteration much for the better.

7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb 7:26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos ; but it is well known that this word is used in a neutral sense, as where it is said, genesthē ho Theos alēthēs - Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in Heb 7:27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator - a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not today, yet if he knew he might be in such circumstances as to need it tomorrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.

Barclay: Heb 7:11-20

As we read this passage we have to remember the basic idea of religion which never leaves the mind of the writer to the Hebrews. To him religion is access to God's presence as friends, with nothing between us and him. The old Jewish religion was designed to produce that fellowship in two ways. First, by obedience to the law. Let a man obey the law and he was the friend of God. Second, it was recognised that such perfect obedience was out of the question for any man; and so the sacrificial system came in. When a man was guilty of a breach of the law, the requisite sacrifice was supposed to heal that breach. When the writer to the Hebrews says that the people became a people of the law on the basis of the Levitical priesthood, he means that without the Levitical sacrifices to atone for breaches of it, the law would have been completely impossible. But, in fact, the system of Levitical sacrifices had proved ineffective to restore the lost fellowship between God and man. So then a new priesthood was necessary, the priesthood after the order of Melchizedek.

He says that that priesthood differed from the old in that it was not dependent on merely human--fleshly is the word in the Greek--injunctions, but on the power of a life that is indestructible. What he means is this. Every single regulation that governed the old priesthood had to do with the priest's physical body. To be a priest he must be a pure descendant of Aaron. Even then there were one hundred and forty-two physical blemishes which might disqualify him; some of them are detailed in Lev 21:16-23. The ordination ceremony is outlined in Lev 8 . (i) He was bathed in water so that he would be ceremonially clean. (ii) He was clothed in the four priestly garments--the linen knee breeches, the long linen garment woven in one piece, the girdle round the breast, and the bonnet or turban. (iii) He was anointed with oil. (iv) He was touched on the tip of the right ear, his right thumb and his right great toe with the blood of certain sacrifices which had been made. Every single item in the ceremony affects the priest's body. Once he was ordained he had to observe so many washings with water, so many anointings with oil; he had to cut his hair in a certain way. From beginning to end the Jewish priesthood was dependent on physical things. Character, ability, personality had nothing to do with it. But the new priesthood was dependent on a life that is indestructible. Christ's priesthood depended not on physical things but on what he was in himself. Here was a revolution; it was no longer outward ceremonies and observances that made a priest but inward worth.

Further, there was another great change which had fundamental implications. The law was definite that all priests must belong to the tribe of Levi; they must be descendants of Aaron; but Jesus belonged to the tribe of Judah. Therefore, the very fact that he was the supreme priest meant that the law was cancelled; it was wiped out. The word used for cancellation is athetesis (115); that is the word used for annulling a treaty, for abrogating a promise, for scoring a man's name off the register, for rendering a law or regulation inoperative. The whole paraphernalia of the ceremonial law was wiped out in the priesthood of Jesus.

Finally, Jesus can do what the old priesthood never could--he can give us access to God. How does he do that? What is it that keeps a man from having access to God? (i) There is fear. So long as a man is terrified of God he can never be at home with him. Jesus came to show men the infinite tender love of the God whose name is Father--and the awful fear is gone. We know now that God wants us to come home, not to punishment but to the welcome of his open arms. (ii) There is sin. Jesus on his Cross made the perfect sacrifice which atones for sin. Fear is gone; sin is conquered; the way to God is open to men.

Barclay: Heb 7:21-25

The writer to the Hebrews is still accumulating his proofs that the priesthood after the order of Melchizedek was superior to the Aaronic priesthood. In order to do this he brings forward two other proofs.

First, he stresses the fact that the institution of the priesthood after the order of Melchizedek was confirmed by the oath of God while the ordinary priesthood was not. The reference is to Psa 110:4: "The Lord hath sworn, and will not change his mind, 'You are a priest for ever after the order of Melchizedek.' " The very idea of God taking an oath is startling. Long ago Philo saw this. He pointed out that the only reason for taking an oath is because a man's bare word may be disbelieved; and the oath is to guarantee that his word is true. God never needs to do that because it is impossible that his word should ever be disbelieved. If, therefore, God ever confirms a statement by an oath, that statement must be of extraordinary importance. So then it is possible that the ordinary priesthood can pass away; but the priesthood of Jesus Christ can never pass away; because God has sworn an oath that it will last for ever.

Because this priesthood has been confirmed by an oath, Jesus is the surety of a better covenant. Let us remember that the function of the priest and of all religion is to open a way of access to God. Here we come upon the word covenant. We shall soon have to examine it in more detail. It is sufficient at the moment to say that a covenant is in essence an agreement between two people that if one faithfully performs certain undertakings, the other will respond in a certain way.

There was an ancient covenant between Israel and God that if the Israelites faithfully obeyed God's law, the way of access to his friendship would always be open to them. We see the nation entering into that covenant in Exo 24:1-8. We see Moses taking the book of the law and reading it to the people; and we see the people responding with the words: "All that the Lord has spoken we will do, and we will be obedient" (Exo 24:7). The old agreement was based on obedience to the law; and the agreement could be kept open only when the priests kept on making sacrifice for every breach of the law.

Jesus is the surety of a new and a better covenant, a new kind of relationship between man and God. The difference is this--the old covenant was based on law and justice and obedience; the new covenant is based on love and on the perfect sacrifice of Jesus Christ. The old covenant was based on man's achievement; the new covenant is based on God's love.

What does the writer to the Hebrews mean by saying that Jesus is the surety (egguos, 1450) of this new covenant? An egguos is one who gives security. It is used, for instance, of a person who guarantees someone else's overdraft at a bank; he is surety that the money will be paid. It is used for someone who goes bail for a prisoner; he guarantees that the prisoner will appear at the trial. The egguos (1450) is one who guarantees that some undertaking will be honoured.

So, then, what the writer to the Hebrews means is this. Someone might say: "How do you know that the old covenant is no longer operative? How do you know that access to God now depends, not on man's achievement of obedience but simply on the welcoming love of God?" The answer is: "Jesus Christ guarantees that it is so. He is the surety who promises that God's love will be forthcoming, if only we take him at his word." To put it in the simplest possible way--we must believe that when we look at Jesus in all his love we are seeing what God is like.

The writer to the Hebrews introduces a second proof of the superiority of the priesthood of Jesus. There was no permanency about the old priesthood. Those who were priests died and had to be replaced; but the priesthood of Jesus is for ever. The thing that matters in this passage is the overtones and implications of the almost untranslatable words the writer uses.

He says that the priesthood of Jesus is one that will never pass away (aparabatos, 531). Aparabatos is a legal word. It means inviolable. A judge lays down that his decision must remain aparabatos (531), unalterable. It means non-transferable. It describes something which belongs to one person and cannot ever be transferred to anyone else. Galen. the medical writer, uses it to describe absolute scientific law which can never be violated, the principles on which the very universe is built and holds together. So then the writer to the Hebrews says that the priesthood of Jesus is something which can never be taken from him, is something that no one else can ever possess, is something that is as lasting as the laws which hold the universe together. Jesus is and will always remain the only way to God. The writer to the Hebrews uses another wonderful word about Jesus and says of him that he remains for ever (paramenein, 3887). That verb has two characteristic flavours. First, it means to remain in office. No one can ever take the office of Jesus from him; to all eternity he remains the introducer of men to God. Second, it means to remain in the capacity of a servant. Gregory of Nazianzen provides in his will that his daughters will remain (paramenein, 3887) with their mother so long as she is alive. They are to stay with her and be her help and support. The papyri talk of a girl who must remain (paramenein, 3887) in a shop for three years in order to discharge by her work a debt that she cannot pay. There is a papyrus contract which says that a boy, who is being bound as an apprentice, must remain (paramenein, 3887) with his master for as many days extra as he has played truant. When the writer to the Hebrews says that Jesus remains for ever, there is wrapped up in that phrase the amazing thought that Jesus is for ever at the service of men. In eternity as he was in time Jesus exists to be of service to mankind. That is why he is the complete Saviour. On earth he served men and gave his life for them; in Heaven he still exists to make intercession for them. He is the priest for ever, the one who is for ever opening the door to the friendship of God and is for ever the great servant of mankind.

Barclay: Heb 7:26-28

Still the writer to the Hebrews is filled with the thought of Jesus as high priest. He begins this passage by using a series of great words and phrases to describe him.

(i) He says that Jesus is holy, (hosios, 3741). This word is used of Jesus in Act 2:27and Act 13:35; it is used of the Lord in Rev 15:4and Rev 16:5; it is used of the Christian bishop in Tit 1:8; it is used of the hands that a man must present to God in prayer in 1Ti 2:8. Behind it there is always one special idea. It always describes the man who faithfully does his duty to God. It describes a man, not so much as he appears before his fellow-men but as he appears before God. Hosios (3741) has in it the greatest of all goodnesses, the goodness which is pure in the sight of God.

(ii) He says that Jesus never hurt any man (akakos, 172). Kakia (2549) is the Greek word for evil; and akakos (172) describes the man who is so cleansed of evil that there is nothing left in him but good. It describes a man in his effect upon his fellow-men. Sir Walter Scott claimed for himself as a writer that he never corrupted any man's morals or unsettled any man's faith. The man who is akakos (172) is so cleansed that his presence is like an antiseptic and in his heart there is nothing but the loving kindness of God.

(iii) He says that Jesus is stainless (amiantos, 283). Amiantos describes the man who is absolutely free from any of the blemishes which might make it impossible for him to draw near to God. The blemished victim cannot be offered to God; the defiled man cannot approach him; but the one who is amiantos (283) is fit to enter into God's presence.

(iv) He says that Jesus is different from sinners. This phrase does not mean that Jesus was not really a man. He was different from sinners in that, although he underwent all a man's temptations, he conquered them all and emerged without sin. The difference between him and other men lies not in the fact that he was not fully man, but in the fact that he was manhood at its highest and its best.

(v) He says that Jesus was made higher than the heavens. In this phrase he is thinking of the exaltation of Jesus. if the last phrase stresses the perfection of his manhood, this one stresses the perfection of his godhead. He who was a man amongst men is also he who is exalted to the right hand of God.

The writer to the Hebrews now introduces another aspect in which the priesthood of Jesus is far superior to the Levitical. Before the High Priest could offer sacrifice for the sins of the people, he had first to offer sacrifice for his own sins, for he was a sinful man.

It is of the Day of Atonement that the writer is specially thinking. This was the great day when atonement was made for all the sins of the people, the day on which the High Priest performed his supreme function. Usually it was the only day in the year when he personally carried out the sacrifices. On ordinary days they were left to the subordinate priests but on the Day of Atonement the High Priest himself officiated.

The very first item on the ritual of that day was a sacrifice for the sins of the High Priest himself. He washed his hands and his feet; he put off his gorgeous robes; he clothed himself in spotless white linen. There was brought to him a bullock which he had purchased with his own money. He laid both hands on the bullock's head to transfer his sin to it; and thus he made confession: "Ah, Lord God, I have committed iniquity; I have transgressed; I have sinned, I and my house. 0 Lord, I beseech thee, cover over the sins and transgressions which I have committed, transgressed and sinned before thee, I and my house."

The greatest of all the Levitical sacrifices began with a sacrifice for the sins of the High Priest. That was a sacrifice Jesus never needed to make, for he was without sin. The Levitical High Priest was a sinful man offering animal sacrifices for sinful people; Jesus was the sinless Son of God offering himself for the sin of all men. It was the law which had appointed the Levitical High Priest; it was the oath of God which gave Jesus his office; and because he was what he was, the sinless Son of God, he was equipped for his office as no human High Priest could ever be.

Now the writer to the Hebrews does what he so often does. He drops a marker to indicate the direction he is going to take. He says of Jesus that he offered himself. Two things were necessary in a sacrifice. There was the priest and there was the sacrifice. With long and intricate argument the writer to the Hebrews has proved that Jesus was the perfect High Priest; now he is going to move on to another thought. Not only was Jesus the perfect High Priest, he was also the perfect offering. Jesus alone could open the way to God because he was the perfect High Priest and he offered the one perfect sacrifice--himself.

There is much in this argument which for us is difficult to understand. It speaks and thinks in terms of ritual and ceremony long since forgotten; but one eternal thing remains. Man seeks the presence of God; his sin has erected a barrier between him and God but he is restless until he rests in God; and Jesus alone is the priest who can bring the offering that can open the way back to God for men.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 7:1--10:19

C. The Son's High Priestly Ministry 7:1-10:18

The great resource of Christians when tempted to apostatize is our high priest, Jesus Christ. The writer therefore spent considerable time and space expounding His high priesthood to enable his readers to benefit from their resource. This section of the book continues to glorify Jesus Christ so the readers would appreciate Him sufficiently and not turn from. Him.

"In Hebrews 7, the writer argued that Christ's priesthood, like Melchizedek's, is superior in its order. In Hebrews 8, the emphasis is on Christ's better covenant; in Hebrews 9, it is His better sanctuary; and Hebrews 10 concludes the section by arguing for Christ's better sacrifice."²¹¹

Constable: Heb 7:1-28

1. The person of our high priest ch. 7

"For the Jews of his day, it would have been axiomatic that there was no priesthood other than the Aaronic. We are now shown that the Law itself proves that there is a higher priesthood than that."²¹²

Constable: Heb 7:11-25

The superior priesthood of Jesus 7:11-25

Having shown the superiority of Melchizedek to Abraham and Levi, the writer proceeded to point out the superiority of Melchizedek's priesthood and Jesus' priesthood. He did so to clarify for his readers the inferiority of the Mosaic Covenant and its priesthood. Not only was Melchizedek greater than Aaron, but Melchizedek replaced Aaron.

"Within the structure of the homily, 7:1-28 is clearly defined as a literary unit. The reference to the Son of God' in v 3 prepares for the climactic reference to the Son' in v 28. The entire chapter is concerned with the Son as priest, or high priest, like Melchizedek,' who is superior to the Levitical priests. The fact that v 28 summarizes and concludes the comparison of Jesus as Son with the Levitical priesthood, a subject that occupies the writer in a preparatory way in 7:1-10 and directly in 7:11-28, is of special importance . . ."²¹⁸

Genesis 14:17-20 now falls into the background, and Psalm 110:4 becomes dominant.²¹⁹ Note also the key words "perfection" (v. 11) and "perfect" (vv. 19, 28). These two words not only form an inclusio but begin and end the argument of the pericope. Perfection did not come through the Old Covenant priests but through the Son.

Why would God replace the Levitical priesthood? Four reasons follow.

Constable: Heb 7:11-14

The imperfection of the Levitical priesthood and the Mosaic Law 7:11-14

7:11 The writer's point was that since God promised in Psalm 110:4 that the coming Messiah would be a priest after Melchizedek's order, He intended to terminate the Levitical priesthood because it was inadequate. If the Levitical priesthood had been adequate, the Messiah would have functioned as a Levitical priest.

7:12 The priesthood was such a major part of the whole Mosaic Covenant that this predicted change in the priesthood signaled a change in the whole Covenant. This verse is one of the clearest single statements in the New Testament indicating that God has terminated the Mosaic Law (cf. Rom. 10:4). Paul went on to say that Christians, therefore, are not under it (Rom. 6:14-15; Gal. 3:24-25; 5:1; 6:2; 2 Cor. 3:7-11). It is not what God has given to regulate the lives of Christians.

"If Christ is our high priest today, then there has to be a change in the law, since He could not qualify as a priest under the Levitical arrangement (being of the tribe of Judah). If the law has not been done away today, then neither has the Levitical priesthood; but if Christ is our high priest, we cannot be under the law. Every prayer offered in the name of Christ is an affirmation of the end of the law."²²⁰

"So by his own independent line of argument our author reaches the same conclusion as Paul: the law was a temporary provision, our tutor to bring us unto Christ . . . but now that faith has come, we are no longer under a tutor' (Gal. 3:24f.)."²²¹

7:13-14 Further confirmation of this change is the prophecy that Messiah would come from the tribe of Judah, not from the priestly tribe of Levi (Gen. 49:10; Mic. 5:2; Isa. 11:1).

Constable: Heb 7:15-19

The need for a better replacement 7:15-19

7:15-17 A third proof that God made a change in the priesthood is that God predicted that Messiah would live forever (Ps. 110:4). Jesus Christ did not become a priest because He met a physical requirement, namely, was born into the priestly tribe and qualified by his descent to serve as high priest. He became a priest because He would not die. In this He showed Himself to be a member of Melchizedek's "order" since Melchizedek appears from the scriptural record to have lived forever. Jesus is a priest forever because of His resurrection.²²²

7:18-19 These verses summarize the argument that God has superseded the Levitical priesthood and the Mosaic Law (Covenant). He has replaced the old system with a system that can do what the old one could not do, namely, bring us into intimate relationship with God.

"The term athetesis, annulment,' is a stronger term than metathesis, alteration' (v 12)."²²³

The "better hope" we have is the assurance that this relationship is now possible for us to experience thanks to our great High Priest.

Constable: Heb 7:20-22

The inviolability of God's oath 7:20-22

Verses 20-25 draw out the pastoral implications of the conclusion that the writer reached in verses 18-19.

7:20-21 Another oath from God (Ps. 110:4) launched Messiah's priesthood. The Levitical priesthood had no such origin, another indication of its inferiority.

7:22 Because God promised on oath to install Messiah permanently as our priest, the writer could say that Jesus is the guarantee of a better covenant. Since the old priesthood was the heart of the Old Covenant, and God terminated both of them, a new priesthood must accompany the New Covenant that is superior to the Old Covenant. Since the new Priest has come, so must the New Covenant have come (cf. Luke 22:20). This is the first mention in the epistle of the word "covenant" that will play a major role in the writer's argument to follow.

"Hebrews develops the theme of the new covenant more fully than any other NT writer, the epistle accounting for just over half the occurrences of diatheke in the NT."²²⁴

Constable: Heb 7:23-25

The mortality of the Levitical priests 7:23-25

7:23-24 The Levitical priests had to succeed one another because they kept dying, but Christ needs no successor because He will not die.

7:25 The fact that Christ will not die and need replacement by another priest means that He can see His work of delivering His people through to the end. He can deliver completely (better than "forever," v. 25) in the sense of seeing us through to the realization of our full salvation, our rest (inheritance) in God's presence (cf. 1:14).

"Here the author is not referring to His saving work as the salvation of sinners from judgment and death, but rather using the words to save in the sense of to bring to God's desired end' . . ."²²⁵

Our trials and temptations need not separate us from our inheritance since Jesus Christ can continue to support us by providing mercy and grace (4:14-16) all the way to our ultimate reward. What a comfort and assurance it is to realize that Jesus Christ Himself is praying for us constantly!

This verse is not talking about eternal security but about remaining faithful to the Lord and as a result receiving our full reward. Our eternal security does rest on the intercessory ministry of Jesus Christ, but that was not the writer's point here (cf. Rom. 8:33-34).

"It is important to emphasize this, for the character of our Lord's intercession has at times been grotesquely misrepresented in popular Christian thought. He is not to be thought of as an orante, standing ever before the Father with outstretched arms, like the figures in the mosaics of the catacombs, and with strong crying and tears pleading our cause in the presence of a reluctant God; but as a throned Priest-King, asking what He will from a Father who always hears and grants His request.'"²²⁶

"Despite these exhortations to faithfulness and warnings against unfaithfulness [in 6:4-6], Hebrews does not base the believer's assurance on works. The basis of ongoing assurance is Christ's high-priestly work of intercession."²²⁷

"In Hebrews salvation' is presented as a future eschatological inheritance (1:14; 5:9; 9:28). There is, nevertheless, a definite sense in which the community has already begun to participate in salvation as a result of the obedience and sacrificial death of Christ and his subsequent exaltation (cf. 2:3-4; 6:4-5, 9)."²²⁸

"Just as Christ's priesthood is permanent, so is the salvation which he makes possible."²²⁹

Constable: Heb 7:26-28

The summary conclusion concerning Christ's superiority as a person 7:26-28

7:26 In view of His superior ministry it is only fitting that our High Priest should be a superior Person. "Holy" (Gr. hosios) stresses blamelessness.²³⁰ "Innocent" means without guile or malice. "Undefiled" looks at His absolute purity. "Separated from sinners" probably refers to His being in a different class from sinful men.²³¹

"The exposition is brought to a conclusion in vv 26-28 with a majestic statement concerning Jesus' character, achievement, and status as high priest."²³²

7:27 In Israel's daily sacrifices, the priest had to offer a sacrifice for his own sins before he could offer one for the sins of others (Exod. 29:38-46; Lev. 4:3-12). Also on the Day of Atonement the high priest would offer a sin offering for expiation for himself and then another one for the sins of the people (Lev. 16:6-10). Jesus Christ does not need to offer up periodic sacrifices to atone for sin either for His own sins or for those of His people. His one sacrifice of both worship and expiation completely satisfied God. No subsequent sacrifices are necessary for that purpose. The writer proceeded to develop this thought more fully in 9:11-14 and 10:1-15.

7:28 "The profound difference between the two priesthoods is detailed in a concluding contrast summarizing the argument of the entire chapter."²³³

Jesus Christ is superior because He is a Son rather than a mere man, because God appointed Him more recently than He appointed the Levitical priests, and because God appointed Him with an oath (v. 21). He is "perfect" because He offered one sacrifice for sin that was adequate to satisfy God completely (cf. 2:10; 5:8-10; 7:28; 12:2; 1 John 2:2). Because He is perfect He can intercede effectively for us. Consequently we can go to Him confidently any time we need His help in overcoming trials and temptations, specifically those trials that might result in our apostatizing. "Perfect forever" has the idea of not being subject to defects. He will never fail us, and another high priest will never replace Him.

In view of the superior order of priesthood that Melchizedek foreshadowed and that Jesus Christ fulfilled, why would anyone want to go back to the old Aaronic order? The person of our high priest is superior. The order of our high priest is superior. Christ is completely adequate in His person and preeminent in His order. We should worship His person and rely on His intercession because of His order. And we should not abandon Him.

"One of the most distinctive themes in the theology of Hebrews is the change from old to new in God's dealings with humankind. In Jesus Christ a decisive shift in salvation-history has occurred according to God's plan. What was provisional and ineffective has been superseded by the final and full salvation in the Son of God, a change anticipated in the Old Testament itself."²³⁴

College: Heb 7:1-28

HEBREWS 7

E. MELCHIZEDEK LIKE THE SON OF GOD (7:1-3)

Having returned to the subject, our writer will now complete his description of the priestly ministry of Jesus. His climactic discussion of the nature of the new covenant in chapter 8 will tie together the preceding discussion about Jesus' priesthood (chapters 5-7) and the subsequent discussion about Jesus' sacrifice (chapters 9-10) as integral components of the covenant, both of which demonstrate its superiority to "that first covenant" (8:7). The present chapter builds on what was introduced in chapters five and six to provide the doctrinal substance of this unique dimension of New Testament Christology.

Others have referred to the awkwardness of introducing the figure of Melchizedek into the line of argument, suggesting that it is an unnecessary complication of the contrast between the old and new priesthoods. We could argue, however, that quite the opposite is true, for the figure of Melchizedek plays an essential role in the argument of our writer. The messianic application of Psalm 110:4 (5:6; 6:20; 7:17, 21) serves as important textual grounding for the legitimacy and superiority of Jesus' ministry as high priest. 7:13-16 suggest the need to defend the legitimacy of viewing Jesus as the messianic high priest in light of his ancestry and "the order of Melchizedek" provides a transcendent standard to which our writer appeals. Further, our author sees even greater significance in the specific parallels which introduce the issues of resurrection and oath. Hence, Melchizedek plays a key role in our writer's argument, offering scriptural grounds both for (1) the legitimacy of viewing Jesus as messianic high priest and (2) the two key themes which demonstrate the superiority of his "permanent priesthood" (7:24).

These first three verses identify several key characteristics in which "this Melchizedek" (v. 1) is "like the Son of God" (v. 3). The foundational similarity is that "he remains a priest forever." In the Greek text, these three verses represent a single, complex sentence in which "remains" (v. 3) serves as the main verb and "Melchizedek" is qualified by several descriptive phrases organized around a series of participles. Each of these characteristics introduces a theme which will be elaborated upon at some later point in the chapter and collectively they progress from historical description (v. 1) to messianic interpretation (v. 2) to that specific parallel which forms the heart of the chapter (v. 3).

¹ This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, ² and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace." ³ Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

7:1 This Melchizedek was king of Salem and priest of God Most High.

Having alluded again to Psalm 110:4, our writer turns to the account in Genesis 14:17-20 to suggest more specific parallels between Melchizedek and Jesus. These passages, together with the middle chapters of Hebrews, represent the only references to Melchizedek in Scripture. According to the Genesis narrative, Abraham recognized Melchizedek as serving the same God as he by (1) giving him a "tenth of everything" (14:20) and (2) referring to the Lord by the same title ("God Most High," 14:22).

His status as both king and priest was not unique in antiquity. As to their possible significance here, we can observe that (1) elements of both kingship and priesthood are present in Psalm 110:1-4 (v. 1 having already been cited in 1:12), (2) v. 14 of the present chapter reminds readers that Jesus descended from the tribe of Judah, as any successor to the royal line of David would have been, and (3) Jesus is described as both priest and king within the broad scope of NT Christology. In the verses that follow, however, our writer shows little interest in expounding upon the significance of the dual role, choosing to focus on Jesus' ministry as high priest. Even in v. 2 he is less concerned with the office of king than with the messianic significance of "righteousness" and "peace" (see notes below). Probably, then, the title occurs here simply because it is extracted from the Genesis passage.

Salem is probably a shortened form of Jerusalem (cf. Ps 76:2), although its exact identification has been debated. This was c.1000 years prior to David's conquest of the city (2 Sam 5:6-10). Our writer, however, is more interested in its typological significance than in its historical identity (v. 2).

He met Abraham returning from the defeat of the kings and blessed him,

When the kings of Sodom and Gomorrah rebelled against their subjection to the king of Elam, Lot was seized and carried away during the battle in the Valley of Siddim (Gen 14:1-12). Abraham (then Abram) learned of this and led his own trained men in attack of the captors, rescuing Lot along with the others and their possessions (Gen 14:13-16). Upon Abraham's return, he was met by the king of Sodom and by Melchizedek, although there is no previous reference to indicate that Melchizedek was involved in the conflict (Gen 14:17-18). Melchizedek brought out bread and wine, pronounced a blessing upon Abraham, and received from him "a tenth of everything" (Gen 14:19-20). Our writer glosses over some of these details in order to foreground his similarities with Jesus. He will return to the act of "blessing" in vv. 6-7.

7:2 and Abraham gave him a tenth of everything.

Genesis 14:20 is the first reference to the tithe in the Bible, indicating that it existed as a practice even before it was commanded in the Law given through Moses. In Egyptian, Syrian, and Babylonian cultures of antiquity, tithes were both political (taxes imposed by rulers) and religious (presented as offerings) and could consist of produce, property or the spoils of war. In Abraham's case, it is clear from the Genesis narrative that his gift was intended to honor and praise God as his provider and protector since, apart from the tithe offered to the priest, his share in the spoils was refused (Gen 14:22-24).

The word here translated "gave" (merivzw , merizô ) is not the same word employed in v. 4 (divdwmi , didômi ) and is supplied by the author rather than the text of the LXX (which employs didômi ). It often includes the idea of "division" (merivsmo" , merismos is used in 4:12 to describe the division between soul and spirit wrought by the word of God) or "distribution" (of the gifts of the Holy Spirit in 2:4). It is the same word which, outside of Hebrews, is used to describe the sharing of possessions within the early church (Acts 2:45, diamerizô ), the distribution of the two fish among the more than 5,000 people miraculously fed by Jesus (Mark 6:41), and in Jesus' description of a kingdom or house against itself (Matt 12:25-26; Mark 3:24-26). Although "to give a part of" is probably the best translation in relationship to the tithe, Ellingworth is thus probably correct in suggesting that the word is more specific than didômi and "heightens the idea of sharing a tenth."

First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace."

The significance accorded to name changes and to etymological interpretations of names throughout the OT suggests the possible import of a name to Jewish readers. Guthrie suggests that "names denoted the nature as well as the identity of the person." Here our writer engages in a combination of etymological and "typological exegesis" to describe the Messianic significance of the "type" or pattern to be found in the person and priesthood of Melchizedek.

The name "Melchizedek" is composed of the Hebrew word for king ( melek ) to which is added a pronoun suffix ( melki , "my king") and the word for righteous or righteousness ( zedek ). A literal etymology, then, is "my king is righteous" but our writer offers an interpretive rendering,"king of righteousness." The word for Salem ( shalem ) is a cognate of the Hebrew word for "completeness, soundness, welfare, [or] peace" ( shalom ). Morris observes that the Greek word which our writer employs here (eijrhvnh , eirçnç ) conveys a negative idea ("absence of war") but that in both the NT and in the LXX (where it regularly translates shalom ) it picks up the notion of "positive blessing." Both righteousness and peace were part of the Jewish expectation for the Messianic kingdom (Isa 9:6-7) and in the NT it is clear that Jesus is both our righteousness (Rom 3:21-2; 2 Cor 5:21) and our peace (Eph 2:14-18; Col 1:19-20). Although our writer does not elaborated upon these specific themes, they are certainly the purpose of the sacrifice presented by Jesus the high priest (7:27; 9:14, 17-28).

7:3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

A priest's genealogy was of great significance because of the commandments of the law (which limited the high priesthood to descendants of Aaron - Exod 28-29 - and the priesthood to the Levites - Num 3, 8, cf. Heb 7:11) and the precedent of history (when, following the exile, those who could not produce their family records were excluded from the priesthood, Neh 7:64). Because Jesus was not of priestly lineage according to the law (7:14), this dimension of the Melchizedek "type" is important for establishing a pattern which transcends those legal requirements and demonstrates Jesus to be "another priest like Melchizedek" (7:11, 15). That our writer probably has the question of genealogy in mind is suggested by his use of the word ajgenealovghto" (agenealogçtos , "without genealogy"). Whereas ajpavtwr ( apatôr , "without father") and ajmhvtwr (amçtôr , "without mother") were commonly used for children whose parents had died or were unknown, there is no other evidence of any use of this word in Greek literature. Moulton and Milligan note that it is "a good sample of a class of words which any author might coin for a special purpose."

Our writer refers here not to historical facts about Melchizedek but to what Scripture fails to record about him, employing an argument from silence which, Bruce notes, played "an important part in rabbinical interpretation of scripture." As with the etymology employed in v. 2, the method is employed to offer a typological interpretation which anticipates the resurrection of Jesus - "like the Son of God he remains a priest forever." The use of a passive form in the Greek (possibly "being compared to") may reflect the fact that Jesus is the point of comparison, rather than Melchizedek. In other words, we recognize the ways in which Melchizedek's priesthood foreshadowed that of Jesus only after we see the realities in Jesus himself.

Jesus is first introduced to us as God's "Son" in the second verse of the letter and our writer's first use of the title "Son of God" is when he introduced his discussion of our "great high priest" (4:14), although a title which alludes to his divine identity could be part of the focus on his eternal nature both here and later in the chapter (7:16-17, 21, 23-24). His ability to serve as a permanent priest as a result of his resurrection becomes the main point of the comparison with Melchizedek ("forever" is the repeated element - 5:6; 6:10; 7:17, 21, 24) and, together with the sufficiency of his sacrifice, will serve as the main proof of the superiority of his priesthood.

F. MELCHIZEDEK GREATER THAN ABRAHAM (7:4-10)

⁴ Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! ⁵ Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham. ⁶ This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. ⁷ And without doubt the lesser person is blessed by the greater. ⁸ In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. ⁹ One might even say that Levi, who collects the tenth, paid the tenth through Abraham, ¹⁰ because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

7:4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!

Although the NIV translates "how great he was," the Greek syntax is more naturally read as present tense, parallel to mevnei ( menei ) in v. 4. For the sake of the parallel with Christ, neither the priesthood nor the greatness of the priest are confined by time. Although the verb think could be taken as either indicative or imperative, the context probably justifies Lane's suggestion that it is an "oratorical imperative" by which the main theme of the section "is announced homiletically." Here we find the main claim in the argument of vv. 4-10: the surpassing greatness of Melchizedek. The initial phase consists of a lesser to greater argument which proceeds from Abraham to Melchizedek. Eventually, Abraham will be treated as a representative figure of the entire Levitical priesthood in order to demonstrate the surpassing greatness of Melchizedek's priesthood as well. The two main "proofs" of Melchizedek's greatness are the tithe (which Abraham gave to Melchizedek) and the blessing (which Melchizedek gave to Abraham).

The force of the argument, then, depends upon "how great" Abraham was in the eyes of the readers. Just how great he was is suggested by the syntax of the sentence. Although English syntax forces us to render "the patriarch Abraham" or "Abraham the patriarch," Greek syntax permits a separation of the name from the title. The actual order of words is as follows:

to whom - also - a tenth - Abraham - gave -

of the plunder - the patriarch

It is worth noting which terms occupy the prominent positions. The word "tenth" occupies the initial place, frequently a position which foregrounds the primary focus of the sentence - as, in fact, the tenth serves as the dominant subject of vv. 4-10. The other position of emphasis is the final position which our author, by choice rather than necessity, gives to the title "the patriarch." The title itself is rare in the NT, occurring elsewhere only in Acts 2:29 (of David) and 7:8 (of the twelve sons of Jacob). By choice of both term and syntax our author seems to be using the linguistic alternatives available to give the strongest possible presence to the ethos of Abraham, the great father of the nation of Israel. Jesus' confrontations with Jewish leaders suggest the great significance they attached to being "children of Abraham" (Matt 3:9; John 8:33ff). When Jesus suggested his own superiority to Abraham, their response was "Who do you think you are?" (John 8:53). Yet this is exactly the point which the author of Hebrews is about to make.

=Akroqivnion ( akrothinion , "plunder") occurs only here in the NT. A literal etymology suggests "top of the heap" (a[kro" , "highest" and qiv" , qivno" , "heap"), hence the suggestion "first fruits" or "best part" of the booty. Our author, however, does not seem as concerned with what Abraham gave or why but with the simple fact that he gave the tenth.

7:5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people - that is, their brothers - even though their brothers are descended from Abraham.

This verse serves two purposes. First, it introduces the descendants of Levi, extending the argument from Abraham to the Levitical priesthood and anticipating the shift in focus which will begin in v. 11. Second, it adds a further measure of the greatness of Melchizedek - the authority by which the tenth is collected.

The "descendants of Levi" are described, at the same time, as one in nature with their fellow descendants of Abraham and yet exalted in stature. Their identity with their fellow descendants is stressed by the progression from "people" to "brothers." Since all Israelites were descended from Abraham, the Levites possessed no inherent superiority. The collected tithes "even though" - concessive condition - they were from "the loins of Abraham" (KJV), a more literal translation which the NIV replaces with a second instance of the word "brothers."

Their authority for collecting tithes is derived. The NIV simply renders "the law requires" which fails to indicate the presence of both the words ejntolhΙ (entolç , "commandment") and novmo" ( nomos , "law") in the text. One might render the phrase: they "have the commandment to collect tithes from the people according to the law." Entolç is never used in the letter apart from nomos which itself appears no less than fourteen times in the letter. Whereas nomos appears to refer primarily to the whole law of Moses (as in 9:19 and 10:28), entolç seems to refer to a specific commandment - in this case the commandment found in Numbers 18:21, 24. Though like their brothers in their descent from Abraham, the Levites were authorized by the law of Moses to receive the tithe from their brothers.

7:6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7:7 And without doubt the lesser person is blessed by the greater.

This verse completes the contrast anticipated in v. 5 yet the participle gevnealogouvmeno" ( genealogoumenos , "trace descent") echos the adjective ajgenealovghto" (agenealogçtos , "without genealogy) in v. 3 as well. The point of the first part of this verse is that Melchizedek lacked the authorization to receive a tithe which the Levites derived from the law of Moses. The questions as to whence Melchizedek derived his authority and/or whether his authority was derived in its nature are left unanswered at this point. But the fact that he received it from Abraham suggests that it was possible to have such authority apart from the Law of Moses.

The other sign of Melchizedek's greatness is the blessing he bestowed upon Abraham when he said,

"Blessed be Abram by God Most High,

Creator of heaven and earth.

And blessed be God Most High,

who delivered your enemies into your hand"

(Gen 14:19-20).

Our writer draws the conclusion for his readers: the facts that (1) Abraham gave tithes to Melchizedek and (2) Abraham received a blessing from Melchizedek suggest that even the great patriarch recognized the surpassing greatness of the one who was priest of God Most High. This is true even though Abraham already "had the promises" before he encountered Melchizedek (see notes on 6:12, 13, 15, 17).

Our author returns to the forensic terminology of 6:16 (cwriΙ" deΙ pavsh" ajntilogiva" [chôris de pasçs antilogias ], "without doubt" or "without any argument") to express his conclusion with a high degree of certainty. The word translated "greater" here, however, is not the same word translated "great" in v. 4. Here our writer employs kreivttwn (kreittôn ), elsewhere translated "better" or "superior," a word which he uses no less than twelve times in this letter. It was used in 1:4 to describe the Son's superiority to the angels and will be the key word used to describe the myriad ways in which the new covenant is superior to the old (see 7:19, 22; 8:6; 9:23; 11:40). Melchizedek's superiority to Abraham and the Levites sets the stage for our writer's description of the superiority of the Son's priesthood and covenant.

7:8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living.

Here our author employs the same construction used to create the contrast of vv. 6-7 to point out the key difference between Melchizedek and the Levites. We learn two important truths about his qualification to receive the tithe: (1) it is based on life rather than law and (2) it is inherent rather than derived.

The key contrast here is between life and death. The phrase "men who die" renders a present tense adjectival participle which could easily be translated "men who are dying" or "men who are in the process of dying" (or even "mortal men," NASB). Even as they serve in their priestly office, the mortal Levites are dying. But in the "other case," the priest lives (also a present tense). From the permanence of his life his greatness is derived and by virtue of the fact that "he remains a priest forever" (7:3) he is worthy to receive the tithe.

The description of Melchizedek here anticipates the greater point about Jesus "who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life" (7:16) and who therefore "has a permanent priesthood" (7:24), superior to that of other priests. In neither case is it necessary for the law to authorize their priesthood. Their own permanence of life exalts them. Yet the life is not without a witness (marturevw , martyreô , "declare" or "bear witness"). This is the same term used regularly in Acts to describe the "witness" or firsthand "testimony" which the apostles bore to the resurrection of Jesus (1:8; 2:32; 3:15; 4:33; 20:21, 24). Yet, if the occurrences of the term in chapter 11 are taken as references to Scripture, then the author of Hebrews almost always uses the word in reference to Scripture and in the immediate context the allusion would appear to be to Psalm 110:4 which is introduced with the same word (martyreô , "it is declared").

7:9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

These last verses complete the transition from Abraham to Levi and the comparative worth of the Levitical priesthood will figure prominently into the remainder of the chapter. The argument is extended from Abraham to the Levites via the genealogical connection through which Abraham is treated as a representative figure of his future ancestors. The point is that if Melchizedek is greater than Abraham, then he is also greater than the Levites.

There is some disagreement as to whether this verse represents an additional "afterthought" or the actual climax of the writer's argument. Since the comparison between the priesthood of Jesus and that of the Levites is the core of the rest of the chapter, treating these verses as a mere afterthough seems to understate their significance. Yet vv. 7-8 would seem to best express the climactic point of the section. Westcott's suggestion that the opening phrase (translated "one might even say") "serves to introduce a statement which may startle a reader, and which requires to be guarded from misinterpretation" thus seems more appropriate to the context. Though the point is not anticlimactic, our writer nevertheless attaches a lesser degree of certainty to it than he did to the conclusion advanced in v. 7, introduced by the phrase "without doubt" in v. 7. Our writer draws this portion of his discussion to a close by framing it with an inclusio ("met Abraham" as in 7:1 and "Melchizedek" is the last word in the Greek sentence whereas "This Melchizedek" opens 7:1).

G. JESUS IS HIGH PRIEST BASED ON HIS RESURRECTION WHICH INTRODUCES A BETTER HOPE (7:11-19)

¹¹ If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron? ¹² For when there is a change of the priesthood, there must also be a change of the law. ¹³ He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. ¹⁴ For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. ¹⁵ And what we have said is even more clear if another priest like Melchizedek appears, ¹⁶ one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. ¹⁷ For it is declared:

"You are a priest forever,

in the order of Melchizedek." ^a

¹⁸ The former regulation is set aside because it was weak and useless ¹⁹ (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

^a 17,21 Psalm 110:4

This section introduces the running theme of the remainder of the chapter - "perfection." Just as vv. 1-10 are set apart by inclusio ("met Abraham," v. 1 and v. 10) so are vv. 11-19 which open with the question as to whether "perfection" could have been attained through the Levitical priesthood (v. 11) and close with the affirmation that the Son "has been made perfect forever" (v. 28). Similarly, a reference to the inability of the law to make anything "perfect" frames the first phase of the discussion.

Our writer begins the present section by turning his attention to the Levitical priesthood but before he is finished he will introduce Jesus into the fuller discussion of Melchizedek for the first time (v. 14, the first reference to him since 6:20). The climax of the section is the "better hope" which is introduced by his priesthood (v. 19). In subsequent sections, we will read of the "better covenant" guaranteed by the oath (vv. 20-22) as well as those aspects of the priesthood of Christ which enable it to accomplish what the Levitical priesthood could not - the permanency of his priesthood (vv. 23-25) and the sufficiency of his sacrifice (vv. 26-28).

7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come - one in the order of Melchizedek, not in the order of Aaron?

To begin his demonstration of the superiority of Christ's priesthood, our writer introduces a sign argument: the fact that the Scriptures confer a priestly identity upon the Messiah is a sign that the perfection of believers demanded more than the Levitical priesthood could accomplish and that this priesthood was never intended by God to exhaust the priestly functions. The argument is cast in a first class conditional sentence. The protasis ("if" clause) assumes the condition to be true (for the sake of argument, apart from its objective truth or falsity) and the apodosis (the second part) expresses the conclusion. It is common for the apodosis to take the form of a rhetorical question (i.e., one which presents the conclusion by suggesting its own answer) as it does here (cf. Matt 12:27).

The "perfection" of Christ, believers and the interconnection between the two "perfections" comprise one of the central themes of the letter (2:10; 5:9; 6:1; 7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:2, 23) and are an integral aspect of its theology of salvation (including the vocation of Christ as Savior and Priest as well as the salvation of believers as it consists of their justification, sanctification and glorification). Given the variety of objects and dimensions associated with the theme of perfection, the significance of each reference must be carefully considered in its own immediate context as well as within the broader context of the letter.

To this point in the letter, we have learned that Christ's suffering made him "perfect" as the author of our salvation (2:10), as both the source of our salvation and our high priest (5:9-10). The context of chapter 5 was suggestive as to at least one dimension of how Christ's suffering "perfected" him for his role as our priest - he is able to "sympathize with our weaknesses" (4:15) and thus able to "deal gently with those who are ignorant and going astray" (5:2) - although the cross, which made him "perfect" as our Savior, was probably not far from view (see notes on 5:9-10). 5:14 and 6:1 introduced us to the "perfection" of believers - in these contexts, the "present" dimension of their salvation, the ongoing process of their sanctification or growth toward "maturity" (as the NIV translates cognates of the same Greek word; see comments on 5:14).

It is probably the "perfection" of believers which our writer has in mind in the present verse - and the inability of the Levitical priesthood to attain it (in any of its dimensions) - since the purpose of the sacrificial system which that priesthood oversaw was to deal with the sins of the people. The rest of the chapter progresses from the perfection of believers (here and v. 18), to the perfection of Christ and the connection between the two (vv. 24-28). In the intervening argument, the two ways in which Jesus "has been made perfect" (v. 28) - his death and resurrection - serve as the two proofs of the superiority of his priesthood.

Another important issue introduced in this verse is the connection between the priesthood and the law. The Greek grammar is not clear about the relationship and this has given rise to competing views about two aspects of this verse. First, there is ambiguity as to the antecedent of the pronoun ("on the basis of it"). Technically, Greek syntax would permit either "perfection" or "Levitical priesthood" as the antecedent. The latter would seem the better choice since (1) it is difficult to make sense of "perfection" as the genitive case object of the preposition which precedes the pronoun and (2) the context seems to favor the connection between law and priesthood (v. 12, see also v. 5, 28).

Second, the meaning of the preposition ejpi ( epi ) followed by the genitive is still difficult to construe with precision in this context ("on the basis of," NIV and NASB; "under," KJV, RSV, and NRSV). The verb in this case (nenomoqevthtai , nenomothetçtai , "receive law(s)") is rare in the NT but Lane notes that it occurs elsewhere with epi followed by the genitive in a manner which supports the rendering "in the case of" or "concerning." This also seems more natural in a context which stresses that the law authorized the priesthood rather than vice versa (v. 5, v. 28). Either way, what seems most important to our author is that what is true of one is also true of the other (cf. v. 11 and v. 19) and what affects the one affects the other as well (v. 12).

Aaron was last mentioned in 5:4. Here our writer mentions him again, perhaps because it is more appropriate to connect his name (rather than that of Levi) with the "order" (tavxi" , taxis ). Outside of this verse, this term is used only in relation to Melchizedek and it may well be that our writer has in mind 5:4-6 when his first appeal to Psalm 110:4 was introduced by the comparison of Christ to Aaron. The Son, after all, is not merely another priest but "high priest" (4:14; 5:10; 7:26-28).

7:12 For when there is a change of the priesthood, there must also be a change of the law. 7:13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.

The sign argument for the need of another priesthood, coupled with the parenthetical acknowledgment of the legal basis for the Levitical priesthood, permits our writer to address directly an issue anticipated in vv. 5-8: the relationship between the law of Moses and the priesthood after the order of Melchizedek. It would have been natural and quite probable for Jewish readers to question our writer's claim that Jesus was a priest on the basis of his known ancestry. This verse and Revelation 5:5 are the only verses outside of the Gospels to confirm the royal lineage of Jesus, but the fact that they do suggests that it was well known within early Christian communities. Our writer was confident that it was "clear" (the pro- in prodhΙlo" (prodçlos ) is intensive, hence "perfectly clear," NASB) to his readers.

Our author draws upon two established premises to resolve this issue. The first is the close tie between the Levitical priesthood and the law which authorized it. The second is what is known to be true about Jesus.

Verses 5 and 11 have both argued the close relationship between the Mosaic law and the Levitical priesthood, and now our writer advances a conclusion: they are so closely bound together that a change in one demands a change in the other. The law authorized that priesthood (v. 5) and the bulk of its regulations pertained to its function (v. 12). Any significant change in either the law or priesthood would necessitate (ajnagkhΙ , anangkç , from ajnagkavzw , anangkazô , "to compel, to force") corresponding changes in the other. Metativqhmi (metatithçmi, "change") can literally mean "transfer" or "convey to another place" and this would seem to support a reading similar to that of ajqevthsi" (athetçsis , "set aside) in v. 18. However, this literal sense of the term depends upon a spatial context clearly lacking here and the relationship between novmo" ( nomos , v. 12) and e[ntolh (entolç , v. 10) (see comments on 7:5) could easily justify a distinction between metatithçmi (v. 12) and athetçsis (v. 18) as well. Hence, the idea is probably not that law and priesthood are "removed" but that they have changed from one state to another.

The second working premise of our writer consists of what is known to be true about Jesus. Each of these three verses is introduced by an explanatory gavr ( gar , "for," omitted from v. 13 in the NIV) and in each case the progression in thought is from a known truth about Jesus to some consequence pertaining to the law.

The syntax of v. 12 is that of the elliptical condition. The "when" phrase translates a present tense participle which describes the set of circumstances or conditions which prompt the subsequent action. Since the law authorized (v. 5) and instructed (v. 11) the priesthood, we would expect a change in the law to affect a change in the priesthood. Instead, we read the reverse. Similarly, vv. 13-14 each proceed from what is known about "the one of whom these things are spoken" (he "belonged to a different tribe") and "our Lord" (he "descended from Judah") to their obvious import in view of the law ("no one from that tribe has ever served at the altar . . . in regard to that tribe Moses said nothing about priests"). What is true about our Lord determines what can be said to be true of the law - not vice versa. As subsequent verses make clear, his greatness so transcends that of the Levitical priests that the old legal requirements are no longer relevant.

7:15 And what we have said is even more clear if another priest like Melchizedek appears,

"What we have said" includes the main line of argument introduced in v. 11 and now further proof is offered to make the case "even more clear." Not only does Scripture anticipate "another priest" (vv. 11, 15) but he has, in fact, appeared. Again our author uses ajnivsthmi (anistçmi , "appears"), the same word translated "to come" in v. 11, indicating that what was predicted has now come to pass.

This priest is "like Melchizedek" (lit., "in the likeness of," the same syntax rendered "in the order of" in v. 11). Although cognates of oJmoiovth" (homoiotçs , "likeness") are frequent in the parabolic language of the Gospels and the typological exegesis of our author is reminiscent of similitude, he has not shown any inclination to employ the word in this sense. It is perhaps best taken as a stylistic variation which means no more than "in the same way as."

7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 7:17 For it is declared: "You are a priest forever, in the order of Melchizedek."

Yet the key similarity between Jesus and Melchizedek is by no means insignificant for it is the ultimate proof that he has appeared as the Messianic High Priest. In v. 8 we learned that Melchizedek's right to receive the tithe (and thus to serve as priest) was based on life rather than law and was inherent rather than derived (see comments there). Here we see that the same is true of Jesus' qualifications to serve as our great high priest. It is on the basis of "the power of an indestructible life" rather than "a regulation as to his ancestry" (lit., "law of a fleshly commandment"). Our writer employs rare terms and structures his sentence in a manner that heightens the contrast:

not according to - law - of - commandment - fleshly

but according to - power - of - life - indestructible

Aside from this verse, the form savrkino" ( sarkinos ) is rare in the NT. A variant in v. 16 substitutes the more common sarkikov" ( sarkikos ) but the textual evidence strongly favors sarkinos ; and ajkataluvtou ( akatalytou ) does not appear elsewhere in the NT. Yet both are employed here in an epistrophic style which foregrounds their presence. Just as the mortal priests are already in the process of dying (see comments on v. 8) as they serve, so the law which authorizes and regulates their priesthood partakes of that same temporary, fleshly existence which is doomed to pass away. Jesus, on the other hand, has been raised to a life which cannot be destroyed and is thus "endless."

It is this "forever" dimension of his high priesthood to which Psalm 110:4 bears "witness" (marturevw , martyreô , translated "declare" both here and in v. 8) as in 5:6 (as a result of which he is the source of "eternal" salvation), 6:20 and 7:3. By virtue of his resurrection, Jesus is clearly proven to be the Messianic High Priest by a standard which transcends the Mosaic covenant, outlasts its law and is derived from no authority external to its own.

7:18 The former regulation is set aside because it was weak and useless 7:19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

The dawning of the Messianic High Priesthood has significant and specific consequences for the believer, some of which are described here as our "better hope." When the topic of "hope" has arisen previously in the epistle (3:6; 6:11, 18), our writer has focused on its benefits for and demands upon the believers' life in the present. Here, however, he describes qualities of the hope itself (for ejlpiv" [ elpis ] in Hebrews see comments on 6:11).

First, it is a "better" hope. kreivttono" ( kreittonos , "better") is a key word in the letter. It first appeared in 1:4 when the Son was contrasted with angels, later in 6:9 to express our author's confidence in his readers and then in 7:7 to distinguish the greater stature of the one who pronounces blessing upon another (thus of Melchizedek in relation to Abraham). Here, however, is the first in a significant series of comparisons designed to demonstrate the superiority of the new covenant (cf. 7:22; 8:6; 9:23; 11:40; 12:24).

In this case, the hope introduced by Christ's eternal priesthood is better than that regulation which has been "set aside." =Aqevthsi" (athetçsis , "annulment") probably carries a legal force in this context as suggested by its use in technical legal formula in the papyri. It has been set aside because it is "weak" (or "ineffective," see comments in 5:2 on asthençs ) and "useless" in bringing about that for which believers hope. There is little difference between the meaning of the two terms but the anaphora (ajuth'" asqeneΙ" kaiΙ ajnwfelev" , autçs asthenes kai anôpheles ) creates a strong presence for the idea. We hope to be "perfect" and to "draw near to God." Neither the law nor the Levitical priesthood could accomplish our perfection - past, present, or future (see comments on v. 11) - nor consequently secure our ability to draw near to God himself (which requires the removal of our sins as 10:1-4 will explain in more detail) since it is by (or "through") this hope that we do so.

This reference to the running theme of the chapter ("perfection," v. 11) also marks a transition to the second of the two main proofs for the superiority of Christ's priesthood (resurrection and oath) which will subsequently be brought together to explain how his perfection makes ours possible as well (v. 28).

H. JESUS IS HIGH PRIEST BASED ON GOD'S OATH WHICH PRODUCES A BETTER COVENANT (7:20-22)

²⁰ And it was not without an oath! Others became priests without any oath, ²¹ but he became a priest with an oath when God said to him:

"The Lord has sworn and will not change his mind:

'You are a priest forever.'" ^a

²² Because of this oath, Jesus has become the guarantee of a better covenant.

^a 17,21 Psalm 110:4

Our author now returns to a theme introduced earlier (6:13-18) and also drawn from Psalm 110:4 (7:21) for a second major proof of the superiority of Christ's priesthood: the oath which God swore. Like the first proof, this one also has a significant consequence for the believer: a "better covenant."

The syntax of these verses suggests that they represent a single unit of thought. Verse 20 is introduced by kaq= o{son ( kath' hoson , "to the degree that") which is completed by the phrase kataΙ tosou'to ( kata tosouto , "to the same degree") in verse 22. Hence, the conclusion is announced in v. 22 ("Jesus has become the guarantee of a better covenant") and the grounds offered in v. 20a ("it was not without an oath" that he became priest). The parenthesis of 20b-21 provides the specific data.

7:20 And it was not without an oath!

Ellingworth suggests that the double negative is equivalent to a strong positive statement such as the one in the NEB: "How great a difference it makes that an oath was sworn!" In the NT, oJrkwmosiva (horkômosia , "oath") appears only in this chapter and is a compound of the usual word for "oath" (o{rko" , horkos ) and the verb for "swear" (o[mnumi , omnymi ) - used separately in 6:16 - suggesting that the term foregrounds the act of taking the oath rather than the oath itself. Horkos is a cognate of e{ko" ( hekos , "fence") from which it probably draws its meaning ("something that shuts you in").

6:13-18 form the background to this statement and have informed us of the significance of the oath (see comments on 6:16). Adding an oath to a promise was considered additional confirmation, sufficient evidence to establish someone in their belief, ending the need for doubt or debate. God did it to confirm his promise to Abraham and now we learn that he has done the same in appointing Jesus as priest.

Others became priests without any oath,

What is true of Jesus was never the case for the others. They did not take the honor upon themselves but were called and appointed by God (5:1, 4). In this, Jesus was like them (5:5). But their call and appointment did not include an oath. The oath demonstrates the uniqueness and superiority of Jesus' priesthood.

7:21 but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: 'You are a priest forever.'"

Our writer returns to Psalm 110:4 for scriptural evidence of the oath. It has been cited previously in 5:6 and 7:17, and alluded to in 5:10; 6:20; 7:3, 11 and 15. But the use here is unique. The key phrase which occurs in all three citations - "You are a priest forever" - is retained but the phrase which follows - "in the order of Melchizedek" - is omitted while the preceding phrase - "The Lord has sworn and will not change his mind" - is now included. The focus is no longer on Christ's similarity to Melchizedek but on the oath of God, a dimension of his priesthood which is unique even in relation to Melchizedek. Both similarities and uniqueness have now been drawn from this messianic psalm.

Omnymi ("sworn") was part of the compound word translated "oath" in vv. 20-21 (horkômosia , see comments on v. 20) and is the direct link between the psalm and our author's conclusion. Because he has sworn, we can know that the Lord will never "change his mind." Metamelomai often carries the force of "regret," but the context here (and in Psalm 110) justifies the rendering of the NIV which follows Bauer's recommendation. The focus is on the permanency of Christ's priesthood (v. 24) and the certainty we can attach to it.

7:22 Because of this oath, Jesus has become the guarantee of a better covenant.

The NIV renders "because" to suggest the concluding force of kata tosouto which completes kath' hoson in v. 20 (see comments on v. 20). The argument has progressed to its climax. Not only does the oath demonstrate the uniqueness and superiority of Christ's priesthood, it also demonstrates the superiority of the "covenant" of which he is the "guarantee."

This is but the first of 17 instances of diaqhvkh (diathçkç , "covenant") in the letter, and it will become the climactic theme of the letter in chapters 8 and 9 where we find 12 of its 17 occurrences. The full discussion of "superior" ( kreittonos , the same word translated "better" in this verse) will begin in 8:6 but the remainder of chapter 7 provides an approach to this summit.

"Egguo" ( engyos , "guarantee") occurs only here in the NT and only three times in the LXX but was otherwise common in legal and other documents of the period in connection with down payments on debts and purchases or even a prisoner's bail or a bride's dowry. Moulton and Milligan point out that it was probably derived from an old word for "hand" (i.e., "what is put in hand"). Jesus himself, as the high priest appointed by God's oath, is our guarantee that the new covenant is better than the old. Verses 23-28 will explain in what ways this is true.

I. JESUS' RESURRECTION CREATES A PERMANENT PRIESTHOOD (7:23-25)

²³ Now there have been many of those priests, since death prevented them from continuing in office; ²⁴ but because Jesus lives forever, he has a permanent priesthood. ²⁵ Therefore he is able to save completely ^a those who come to God through him, because he always lives to intercede for them.

^a 25 Or forever

The next two sections (vv. 23-25, vv. 26-28) explain how the priesthood of Jesus accomplishes what the Levitical priesthood could not (v. 11) - the perfection of believers. The key to our salvific perfection is the perfection of Jesus in his priestly vocation ("perfect" in v. 28 completes the inclusio). Each of these sections (1) connects a kerygmatic event in the incarnate life of Christ to (2) his perfection for his ministry as high priest and (3) a consequence of his perfection which enables ours.

7:23 Now there have been many of those priests, since death prevented them from continuing in office; 7:24 but because Jesus lives forever, he has a permanent priesthood.

This first section proceeds from Jesus' resurrection. The structural contrast here is identical to that in vv. 20-21 (oiJ men . . . oJ de . . . [ hoi men . . . ho de . . . ], i.e., many to one) but the thematic contrast is more significant. The "death" of those many priests anticipates the statement that Jesus "always lives" in v. 25. Another parallel which heightens the contrast is more explicit in the Greek text. Death prevented those priests from "continuing in office" (the compound verb paramevnw , paramenô , "remain with") whereas Christ "lives" (the simple form of the same verb, mevnw , "remain"). Although "forever" sometimes translates a stylistic variation (as in 7:3, eij" toΙ dihnekev" , eis to diçnekes ), here our author repeats the exact phrase in Psalm 110:4 (eij" toΙ aijw'na , eis to aiôna ), perhaps to reinforce the connection to the passage just cited.

Jesus' resurrection makes him perfect for his priestly vocation because it makes his priesthood "permanent." =Aparavbato" ( aparabatos ) occurs only here in the NT and conveys the sense of "unchangeable.'' Both legal and literary use outside of the NT suggest "inviolable" which reflects the term's etymology (aj , "not" + parav , "beyond" + baivnw [bainô ], "go, walk"). Because Jesus lives forever, there is no change in the office and no successor will ever step into his role.

7:25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.

"Therefore" identifies the consequence for believers. Jesus is thus able to "save completely." Sw/'zw (sôzô , "save, rescue") is the common term for salvation in the NT. Our author uses it occasionally and employs "perfection" terminology to articulate his theology of salvation (see comments on 5:9-10, 13-14 and 7:11; 6:1-8 contextualizes one dimension of our perfection - sanctification - in the covenant nature of salvation). Here the phrase rendered "completely" (eij" toΙ pantelev" , eis to panteles ) does not represent the exact same terminology but in the context of the inclusio (v. 11, 19, 28) suggests the connection. Jesus is able to secure for us the perfection of which our salvation consists.

One means of this salvation is Jesus' intercessory ministry as high priest which pertains to the present, continuing dimension of our salvation. During this time when we "grow up in" our salvation (1 Pet 2:2; cf. also Phil 2:12) - i.e., grow to become sinless in the actual state of our lives after having received a sinless standing in the sight of God (Heb 10:14) - we still need a priest who can mediate our continuing relationship with God, one who can not only identify with our weaknesses and deal with us gently (see 4:14; 5:1-2) but who can also appeal to God on our behalf and enable us to receive the mercy and grace necessary for remaining in God's presence (4:15). Because Jesus "always lives" (pavntote [ pantote ] with the present tense zw'n [zôn ] strongly expresses the curative sense), he is always able to "intercede" for us. =Entugcavnw (entyngchanô ) was common in legal contexts for the "appeal" one might make to an authority or on behalf of a client and it is so used in the NT (Acts 25:24). Paul uses this same word in Romans 8:34 to describe how the risen Jesus, who is now at the right hand of God, intercedes for us. As a result, no one can condemn us and nothing can separate us from his love.

J. JESUS' DEATH PROVIDES THE PERFECT SACRIFICE (7:26-28)

²⁶ Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. ²⁷ Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. ²⁸ For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

In these last verses of the chapter, the author turns from the resurrection to the cross to describe the second way in which the Son "has been made perfect forever" in his vocation as priest. As with the resurrection discussed in vv. 23-25, he again describes how this event has made Jesus a perfect priest and the consequence for believers.

7:26 Such a high priest meets our need - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

That Jesus can meet our need is the climactic conclusion not only of this chapter but of the entire section on his priestly ministry (extending as far back as 4:14). In fact, it is quite possible that our author had these next verses in view when he first introduced the themes of suffering, perfection and priesthood in chapter 2, for the wording here mirrors that in 2:10 (e[prepen , eprepen , translated "is fitting" in 2:10 but "meets our need" here).

To present Jesus as the perfect sacrifice, our writer first reminds us of his sinless life. Under the Mosaic covenant it had been required that sin and guilt offerings be "without defect" (Lev 1:3, 10; 4:3, 23, 28, 32; and 5:15, 18; 22:17-25 specify those defects which made a sacrifice unacceptable).

The five descriptors in this verse progress from Jesus' character (three adjectives) to his station following his ascension in which he serves as our high priest (two participles). There is little to distinguish between the meanings of the three adjectives but their cumulative sense is clear: what other priests were only by ritual, Jesus was by nature ("without sin," 4:15). The two participles suggest a different idea, however. The passive use of cwrivzw (chôrizô , "separate") followed by ajpoΙ ( apo , "from") suggests separation of location. Morris notes that the Levitical high priest was required to leave home for a period of seven days prior to the Day of Atonement in order to avoid ritual defilement. However, Jesus maintained his purity while among us and was not "separated from sinners" until his ascension, following his sacrifice and resurrection. As a result, he is "exalted above the heavens" where he is now able to intercede for us with our heavenly Father (Rom 8:34).

7:27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.

The first part of this verse continues the sentence which began in v. 26, adding a sixth descriptor which (1) is a consequence of Jesus' sinlessness and (2) explains why he is able to enter the presence of God ("exalted above the heavens") on our behalf. In 5:3, we were reminded that other priests had to offer sacrifices for their own sins as well as for those of the people (for themselves first on the Day of Atonement, that they might enter the presence of God purified, to then offer sacrifice for the people; Leviticus 16).

This, then, is ultimately why Jesus is a "fitting" high priest: he needs not a sacrifice for himself but alone was able to offer a sacrifice of himself. The deaths of the other high priests prevented them from continuing in office. His death executed his office and his resurrection enabled him to continue to serve as our intercessor. Their need to sacrifice both for themselves and for the people arose "day after day." His sacrifice was "once for all" for both the priest and the sacrifice were perfectly without defect. They offered sacrifices for themselves and for others. He offered a sacrifice of himself for others. Because of what he did not need, he could provide what we do.

Qusiva" ( thysias , "sacrifice") appeared first in 5:1 but will now become a key point of comparison between the old and new covenants in chapters 8-10 and occurs more often in Hebrews than in the entire rest of the NT. On its use in the letter, see comments on 5:1.

7:28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

The parallelism in this verse sums up the entire chapter around pairs of opposite terms. The law appoints men who are weak, whereas the oath appoints the Son who has been made perfect. The initial positions are occupied by that which appointed each priesthood (the law, 7:5, 11; God's oath, 7:20-22), the middle positions by those appointed (men who are dying, 7:8; the Son who lives forever, 7:16, 24), and the final positions by their fitness for the task (weak, 5:2; perfect, cf. the blamelessness of Jesus in 7:26 with the comments on ajsqenhv" [asthençs ] in 5:2).

This verse actually ends with the word "perfect," framing an inclusio with v. 11 which begins with the same term. What the Levitical priesthood could not attain for us, Jesus does because he is the perfect high priest. His death was a perfect sacrifice which "once for all" provided for our atonement. His endless life enables him to intercede for us forever. He is thus able to "save completely" (v. 25). A summary of how his perfection leads to ours, according to vv. 23-28, might be as follows:

Event Perfect Priest Perfected Believers resurrection permanent priesthood continuing intercessor cross perfect sacrifice once for all forgiveness -College Press New Testament Commentary: with the NIV

Commentary -- Other

Contradiction: Heb 7:18

64. Is all scripture profitable (2 Timothy 3:16) or not profitable (Hebrews 7:18)?

(Category: misunderstood how God works in history)

The accusation is that the Bible says all scripture is profitable as well as stating that a former commandment is weak and useless, and therein lies the contradiction. This is a contextual problem and arises through ignorance of what God promised to do speaking through the Prophets, concerning the two covenants which He instituted.

Due to space this wonderful issue cannot be looked at in depth here. However, some background information will have to be given in order for a reader, unfamiliar with the Bible, to understand what we are saying here. In order to illustrate I will draw a parallel from question #92 which speaks of the wealth behind many of the Hebrew words used in the Bible; in that particular case the ability we have to interpret the word 'niham' as either changing one's mind, repenting, or to be aggrieved (refer to the question for a further understanding of the context).

God's word obviously originates from Him alone, and is indeed useful for teaching, rebuking, correcting and training as 2 Timothy states. That is a general statement which refers to all that which comes from God.

Hebrews chapter 7 speaks of a particular commandment given to a particular people at a specific time; the sacrificial system in the Tabernacle and later the Temple in Jerusalem. God established in His covenant with His people Israel a system where they would offer sacrifices, animals to be killed, in order for God to forgive them of their sins; particularly what God calls in Leviticus chapters 4 to 6, the "sin offering" and the "guilt offering".

This concept of substitutional death is foreign to Islam, but is fundamental to Biblical Judaism and Christianity. Atonement must take place for sin. The penalty of sin is death, and someone has to pay that price. There is no forgiveness for sin without the shedding of blood, for God demands justice. He cannot just ignore it for that would not be just.

God indeed established this system of atonement as the Old Testament shows by referring to the need for atonement 79 times! However, it also records God saying "The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand and led them out of Egypt" [i.e. at Mount Sinai where He gave the first covenant to the people of Israel just after God saved them from Egypt] (Jeremiah 31:31-33). The reason God gives is that the people did not remain faithful to it. Thus the new covenant will be different as God says, "I will put my laws in their minds and write them on their hearts" (vs. 33). He says also that this new covenant will necessitate a once-for-all payment for their sins, unlike the previous covenant (Jeremiah 31:34, Daniel 9:24-25).

God also speaks in the Old Testament of the Messiah who would bring this about. A Messiah not from the Levitical priesthood, but a perfect man from the tribe of Judah who would be a priest unto God. He, the Messiah would be the sacrifice that would pay for all sin in one go, and approach God not on the merit of his ancestry (as with the Levitical priests), but on his own merit, being like God, perfect. If people follow this Messiah and accept his payment of the penalty for sin for them, then God will write the law on their minds and hearts, and God can be merciful to them as His justice has been satisfied. Then they too can draw near to God, for God wants to be in relationship with His creation (Genesis 3:8-11) and it is only sin which stops that.

Obviously this is quite involved and only a comprehensive reading of the Old Testament will explain it adequately. All scripture is profitable, including that concerning the sacrificial system. However, God also promised in the Bible to make a renewed covenant with His people. In this the original system was replaced with the perfect sacrifice of the Messiah, Jesus.

Many scriptures describe this Messiah who would bring about this new covenant. In this God "makes his life a guilt offering" and we are told "Surely he took up our infirmities [sins] and carried our sorrows, he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace [with God] was upon him." See Isaiah chapter 53.

You can pay the price for your sin if you wish - it will cost you your life eternally. You will die for your own sin and go to hell. Or, because of the love of God, the Messiah can pay that price for you, and be "pierced" in substitution for you, which will bring you peace with God. Then God will permit you to enter heaven for eternity as His justice is satisfied. For as John the Baptist when seeing Jesus mentioned, "Look, the Lamb of God, who takes away the sins of the word!" He also said, "Whoever believes in the Son [Jesus] has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." John 1:29, 3:36.

God teaches that He will do this. It was fulfilled in the death and resurrection of the Messiah, Jesus, EXACTLY as the Old Testament said it would happen, and the new covenant was established. Sin was paid for once for all by the "Lamb of God who takes away the sins of the world" as John the Baptist announced upon seeing Jesus (see #34 and #44). He is the one God promised. So through his death the old system of sacrifices, offering animals over and over again, became unnecessary. God's alternative, which is vastly superior and comprehensive, rendered by God himself the previous system useless (Hebrews 8:7-13).

So, like clarification #92, God did not change His mind on His plan for enabling people to be right with Him. God is not a man that He should change His mind. It was His intention and plan all along to bring in this new covenant as a fulfilment of the old, as the Old Testament shows. A further point needs to be addressed a here. These ceremonial laws were required of the Israelites alone, as they were the ones who operating within the stipulations, ordinances and decrees of the Mosaic covenant. Any Gentile, or non-Israelite, who wished to convert to Judaism, was obligated to observe these covenantal ordinances as well. But Christians are not converts to Judaism. They are believers in Jesus, God's Messiah, the Savior. They operate within the context of a "new covenant," the one established in Jesus' blood by his atoning sacrifice, not the old covenant which God made with Israel at Sinai. Within this new covenant, Christians too have commandments, and in one manner or another they all relate to what was written in the Old Testament, but now in an entirely new context, that of fulfilment. So there is a clear line of continuity, revelation and renewal between the covenants, new and old - because both Israel and Christianity have the Messiah in common, and it was the Hebrew Scriptures that he fulfilled. Therefore all those Scriptures are profitable for studying, to know where we have come from, and where we are going. But not every commandment, ordinance or decree in the Old Testament is applicable to Christians in the same way it was (or is) to Israel. Though we have much in common, we have distinct covenants, a new covenant, which present Jews need to read about and acquiesce to, as it fulfills all that they look for and continue to hope for.

Note: a parallel to this, although an imperfect one, can be draw for the Muslim from the Qur'an. Sura 3:49-50. Jesus comes and says to the people of Israel "I have come to you to affirm the Law which was before me. And to make lawful to you what was before forbidden to you", or "to make halal what was haram". According to this he came and confirmed the law which God had given to them, but he made some things permissible for them which God had previously prohibited. This is not true according to the Bible in the context of this "contradiction" and cannot be said for Judaism and Christianity. It is just a parallel to show that the Qur'an testifies of such things too.

Critics Ask: Heb 7:19

HEBREWS 7:19 —Was the Law of Moses perfect or imperfect?

PROBLEM: The psalmist declared that the “law of the Lord is perfect” ( Ps. 19:7 ). It reflects the very character of God (cf. Lev. 11:45 ). Yet the writer of Hebrews insists that “the law made nothing perfect” ( 7:19 ), and thus God brought in a “better covenant” (v. 22 ). This, he contends, would not have been necessary “if that first covenant had been faultless” ( Heb. 8:7 ). So, who is right? Is the law perfect or imperfect?

SOLUTION: The law was perfect in its nature, but imperfect in its results. It was a perfect expression of God’s righteousness, but an imperfect means of making man righteous. Of course, that is not the fault of the law itself or the purpose for which God gave it. For the law was never given to redeem sinners ( Titus 3:5-6 ; Rom. 4:5 ), but to reveal sin. As a standard and means of revealing sin, the law was an impeccable norm and teacher. But it was only “our tutor to bring us to Christ, that we might be justified by faith” ( Gal. 3:24 ). Like a mirror, the law was intended to reveal our imperfections as we look into it; but it, no more than the mirror, was intended to correct our imperfections. So the law is perfect in itself, as a rule and revealer of sin, but it is imperfect as a means of empowering us to overcome sin.   

Evidence: Heb 7:19

To be a soul winner is the happiest thing in this world. And with every soul you bring to Jesus Christ, you seem to get a new heaven here upon earth. CHARLES SPURGEON

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 7 (Chapter Introduction)

Overview

Heb 7:1, Christ Jesus is a priest after the order of Melchisedec; Heb 7:11, and so far more excellent than the priests of Aaron’s order.

Poole: Hebrews 7 (Chapter Introduction)

CHAPTER 7

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 7 (Chapter Introduction)

(Heb 7:1-3) A comparison between the priesthood of Melchisedec and that of Christ.

(Heb 7:4-10) The excellence of Christ's priesthood above the Levitical priesthood is shown.

(Heb 7:11-25) This is applied to Christ.

(Heb 7:26-28) The faith and hope of the church encouraged from this.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 7 (Chapter Introduction)

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (Heb 7:1-3). II. The superiority of his priesthood to that of Aaron (Heb 7:4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (Heb 7:11 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 7 (Chapter Introduction)

A Priest After The Order Of Melchizedek (Heb_7:1-28)

We come now to a passage of such paramount importance for the writer to the Hebrews and in itself so difficult to understand that we must deal with it in a special way. Heb 6, (Heb_6:20), ended with the statement that Jesus had been made a priest forever after the order of Melchizedek. This priesthood after the order of Melchizedek is the most characteristic thought of Hebrews. Behind it lie ways of thinking and of arguing and of using scripture which are quite strange to us and which we must yet try to understand. It will be best first to collect together all that the writer to the Hebrews has to say about the priesthood after the order of Melchizedek and to read that as a whole before we divide it into shorter passages to study in detail. We shall then try to understand what the writer to the Hebrews was getting at before we study this chapter in detail. So then, we first collect the passages which deal with this idea. The first is Heb_5:1-10 .

7:1-28 Every high priest who is chosen from among men, is appointed on men's behalf to deal with the things which concern God. His task is to offer gifts and sacrifices for sins, in that he himself is able to feel gently to the ignorant and to the wandering, because he himself wears the garment of human weakness. By reason of this very weakness it is incumbent upon him, just as he makes sacrifice for the people, so to make sacrifice for sins on his own behalf also. No one takes this honourable position to himself, but he is called by God to it, just as Aaron was. So it was not Christ who gave himself the glory of becoming high priest; but it was he who said to him: "You are my beloved Son; today I have begotten you." "You are a priest for ever according to the order of Melchizedek." In the days when he lived this human life of ours, he offered prayers and entreaties to him who was able to bring him safely through death, with strong crying and with tears. And when he had been heard because of his reverence, although he was a Son he teamed obedience from the sufferings through which he passed. When he had been made fully fit for his appointed task, he became the author of eternal salvation to all who obey him, for he had been designated by God a high priest after the order of Melchizedek.

The second passage, which deals with this idea is the whole of Heb 7. So then, first, let us set it down as a whole, remembering that the last verse of Heb 6 has already said that Jesus had become a high priest for ever after the order of Melchizedek.

Now this Melchizedek was King of Salem and priest of the most high God. He met Abraham when he was returning from the smiting of the kings and blessed him and set apart for him a tenth part of the spoils. In the first place, the interpretation of his own name means King of Righteousness and, in the second place, King of Salem means King of Peace. His father is never mentioned nor his mother; nor is there any record of his descent; there is no mention of the beginning of his days, nor any of the end of his life; he is exactly like the Son of God; and he remains a priest for ever. Just see how great this man was--Abraham gave him the tenth part of the spoils of victory--and Abraham was no less than the founder of our nation. Now look at the difference--when the sons of Levi receive their priesthood, they receive an injunction laid down by the law to exact tithes from the people. That i& to say, they exact tithes from their own brothers, even although they are descendants of Abraham. But this man, whose descent is not traced from them at all, exacted tithes from Abraham and actually blessed the man who had received the promises. Beyond all argument, the lesser is blessed by the greater. Just so, in the one instance, it is a case of men who die receiving tithes; but in this instance it is the case of a man whom the evidence proves to live. Still further--if I may put it this way--through Abraham, Levi, too, the very man who receives the tithes, had tithes exacted from him, for he was in his father's body when Melchizedek met him. If then the desired effect could have been achieved by the Levitical priesthood--for it was on the basis of that priesthood that the people became a people of the law--what further need was there to set up another priest and to call him a priest after the order of Melchizedek, and not to call him a priest after the order of Aaron? Once the priesthood was altered, of necessity there follows an alteration of the law too, for the person of whom the statements are made belongs to another tribe altogether, from which no one ever served at the altar. It is obvious that it was from Judah that our Lord sprang and, with regard to that tribe, Moses said nothing about priests. And certain things are still more abundantly clear--if a different priest is set up, a priest after the order of Melchizedek, a priest who became so, not according to the law of a mere human injunction but according to the power of a life that is indestructible--for the witness of scripture in regard to this is: "You are a priest for ever after the order of Melchizedek"--if all that is so, two things emerge. On the one hand there emerges the cancellation of the previous injunction because of its own weakness and uselessness (for the law never achieved the effect which it was designed to produce) and, on the other hand, them emerges the introduction of a better hope through which we can come near to God. And inasmuch as it happened with an oath--for the Levitical priests are made priests without an oath but he with an oath, because scripture says of him: "The Lord swore and will not repent of it, 'You are a priest forever'"--in so far Jesus has become the surety of a better covenant. Further, of the Levitical priests more and more were made priests because they were prevented from continuing permanently by death, whereas he has a priesthood which will never pass away because he remains for ever. For that very reason it is in every possible way and for all time that he, who is for ever alive, can save those who come to God through him. We needed such a high priest--one who is holy, one who has never hurt any man, one who is stainless, one who is different from sinners, one who has become higher than the heavens. He does not need, as the high priests do, daily first to offer sacrifices for his own sins and then thereafter for the sins of the people. For he did this once and for all when he offered himself. For the law appointed as high priests men subject to weakness; but the word of the oath, which came after the law, appointed one who is a Son who is fully equipped to carry out his office for ever.

These are the passages in which the writer to the Hebrews describes Jesus as a priest after the order of Melchizedek. Now let us see just what he is trying to say when he uses that conception. We must begin by understanding the general position from which he starts. He starts with the basic idea that religion is access to God. It was to make that access to God possible that two things existed. First, the law. The basic idea of the law is that so long as a man faithfully observes its commandments he is in a position of friendship with God and the door to his presence is open to him. But men cannot keep the law and therefore their fellowship with God and their access to his presence are interrupted. It was exactly to deal with that situation of estrangement that the second thing existed, the priesthood and the whole sacrificial system. The Latin word for priest is pontifex which means a bridge-builder; the priest was a man whose function was to build a bridge between men and God by means of the sacrificial system. A man broke the law; his fellowship with God was interrupted and his access to God was barred; by the offering of the correct sacrifice that breach of the law was atoned for and so the fellowship was restored and the barrier removed. That was the theory of the matter. But in practice life showed that that was precisely what the priesthood and the sacrificial system could not do. There was no escaping the human estrangement from God which followed sin; and the problem was that not all the efforts of the priesthood and not all the sacrifices could restore that lost relationship. It is therefore the argument of the writer to the Hebrews that what is needed is a new and a different priesthood and a new and effective sacrifice. He sees in Jesus Christ the only High Priest who can open the way to God; and he calls the priesthood of Jesus a priesthood after the order of Melchizedek. He got that idea from two passages in the Old Testament. The first was Psa_110:4 where it is written:

"The Lord has sworn and will not change his mind, 'You are a priest for ever after the order of Melchizedek'."

The second is Gen_14:17-20 where the story of the original Melchizedek is told.

And the king of Sodom went out to meet him (Abram) at the Valley of Shaveh (that is, the King's Valley). And Melchizedek king of Salem brought out bread and wine; he was priest of God most High. And he blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth, and blessed be God most High, who has delivered your enemies into your hand!" And Abram gave him a tenth of everything.

The writer to the Hebrews is here doing what any skilled Jewish Rabbi might do and following the rabbinic method of interpretation. To understand that method we must understand two things. (i) To the scholarly Jew any passage of scripture had four meanings to which he gave four different names: (a) First, there was Peshat (compare H6584), which is the literal and factual meaning. (b) Second, there was Remaz, which is the suggested meaning. (c) Third, there was Derush (compare H1875), which is the meaning arrived at after long and careful investigation. (d) Fourth, there was Sod, which is the allegorical or inner meaning. To the Jew the most important meaning by far was Sod, the inner meaning. He was not nearly so much interested in the factual meaning of a passage as in the allegorical and mystical meaning which could be extracted from it, even although it might have no connection whatever with the literal meaning. It was quite permissible, and in fact the regular practice, to take things right out of their context and read into them meanings which we would consider fantastic and quite unjustified. That is what the writer to the Hebrews is doing here. (ii) Second, it is essential to note that the Jewish interpreters considered themselves completely justified in arguing not only from the utterances but also from the silences of scripture. An argument could be built, not only on what scripture said but also on what it did not say. In fact the writer to the Hebrews bases his argument in this passage at least as much on what scripture did not say about Melchizedek as on what it did. Now let us see how the quality of the priesthood after the order of Melchizedek differs from the quality of the ordinary Aaronic priesthood. (i) Melchizedek has no genealogy; he is without father and without mother (Heb_7:3). Note straight away that this is one of the arguments drawn from the silence of scripture which does not provide Melchizedek with any genealogy. This was unusual for two reasons. (a) It is the reverse of the habitual practice of Genesis. Genealogies are a feature of Genesis where long lists of a man's ancestors constantly occur. But Melchizedek arrives on the scene, as it were, from nowhere. (b) Far more important--it is the reverse of the rules which governed the Aaronic priesthood which depended entirely on descent. Under Jewish law a man could not under any circumstances become a priest unless he could produce a certificated pedigree going back to Aaron. Character and ability had nothing to do with it; the one essential was that pedigree. When the Jews came back to Jerusalem from exile certain priestly families could not produce their genealogical records and were therefore debarred from the priesthood for ever (Ezr_2:61-63; Neh_7:63-65). On the other hand, if a man could produce a pedigree reaching back to Aaron, apart only from certain specified physical blemishes nothing on earth could stop him being a priest. Genealogy was literally everything. So then, the first difference between the two priesthoods was this--the Aaronic priesthood depended on genealogical descent; the priesthood of Melchizedek depended on personal qualification alone. Melchizedek's priesthood was based on what he was, not on what he had inherited. As one scholar puts it--the difference was between a claim based on legality and a claim based on personality. (ii) Heb_7:1-3 collects further qualities about Melchizedek. The name Melchizedek literally means King of righteousness. The word Salem (H8004) means peace; therefore he was also King of Peace. We have seen that he has no genealogy. Again the writer to the Hebrews draws on the silence of scripture. We are told of no time when Melchizedek began or ended his priesthood; we are told of no time when he was born or died. Therefore he had no beginning and has no end; and his priesthood lasts for ever. From this we gather five great qualities in the priesthood of Melchizedek. (a) It is a priesthood of righteousness. (b) It is a priesthood of peace. (c) It is a royal priesthood, for Melchizedek was a king. (d) It is personal and not inherited because he has no genealogy. (e) It is eternal, because he has no birth or death, and his priesthood has no beginning or end. (iii) Supposing all this to be true, how can it be proved that the priesthood of Melchizedek is superior to the Aaronic? The Hebrews seizes on two points in the Genesis story about Melchizedek. First, there is the saying that Abraham gave Melchizedek tithes of all. The priests also exact tithes; but there are two differences. The priests tithe their brethren, their fellow Jews; and they tithe them as a result of legal enactment. But Melchizedek tithed Abraham who had no racial connection with him whatsoever and was in fact the founder of the Jewish nation; further, he exacted the tithes not because the law gave him the right to do so but because of an unquestionable personal right. Obviously that set him far above the ordinary priesthood. Second, there is the saying that Melchizedek blessed Abraham. It is always the superior who blesses the inferior; therefore Melchizedek was superior to Abraham although Abraham was the founder of the Jewish race and the unique recipient of the promises of God. That indeed gives Melchizedek a place than which none could be higher. A. B. Bruce thus sums up the points in which Melchizedek was superior to the ordinary Levitical priesthood. (a) He tithed Abraham and was therefore superior to him. Abraham was one of the patriarchs; the patriarchs are superior to their descendants; therefore Melchizedek is greater than the descendants of Abraham; the ordinary priests are the descendants of Abraham; therefore Melchizedek is greater than they. (b) Melchizedek is greater than the sons of Levi because they exacted tithes by legal enactment but he did it as a right he personally possessed given to him by no man. (c) The Levites received tithes as mortal men; he received them as one who lives for ever (Heb_7:8). (d) Levi, to whom the Israelites paid tithes, may be said to have paid tithes to Melchizedek, because he was Abraham's grandson and was therefore in Abraham's body at the time Abraham paid tithes. (iv) Heb_7:11 onwards shows wherein the superiority of the nets, priesthood lay. (a) The very fact that a new priesthood was promised (Heb_7:11) shows that the old one was inadequate. If the old priesthood had fulfilled the function of bringing men to the presence of God there would have been no need for any other. Further, the introduction of the new priesthood was a revolution. According to the law, all priests must belong to the tribe of Levi; but Jesus was from the tribe of Judah. This shows that the whole old system was superseded. Something greater than the law had come. (b) The new priesthood was for ever (Heb_7:15-19). Under the old system the priests died and there was no permanency; but now there had come a priest who lives for ever. (c) The new priesthood was introduced by an oath of God Psa_110:4 says: "The Lord has sworn and will not change his mind 'You are a priest for ever after the order of Melchizedek'." Clearly God does not swear lightly. He never introduced the ordinary priesthood like that. This was something new. (d) The new priest offered no sacrifice for himself (Heb_7:27). The ordinary priest always had to make sacrifice for his own sin before he could do so for the sins of the people. But Jesus Christ, the new High Priest, was sinless and needed no sacrifice for himself. (e) The new priest did not need endlessly to repeat sacrifices (Heb_7:27). He made the one perfect sacrifice, which never needs to be made again because it has for ever opened the way to the presence of God. We now sum up briefly the ideas in the mind of the writer to the Hebrews when he thinks of Jesus in terms of the High Priest after the order of Melchizedek. To make it clearer we set out only the great salient ideas without the side-lines. (i) Jesus is the High Priest, whose priesthood depends not on any genealogy but on himself alone. (ii) Jesus is the High Priest who lives for ever. (iii) Jesus is the High Priest who himself is sinless and never needs to offer any sacrifice for his own sin. (iv) Jesus is the High Priest who in the offering of himself made the perfect sacrifice which once and for all opened the way to God. No more sacrifice need be made. Having seen the general ideas in the mind of the writer to the Hebrews concerning Jesus as a priest after the order of Melchizedek, we now turn to this passage in detail and study it in sections.

The True King And The True Priest (Heb_7:1-3)

The Greatness Of Melchizedek (Heb_7:4-10)

The New Priest And The New Way (Heb_7:11-20)

The Greater Priesthood (Heb_7:21-25)

The High Priest We Need (Heb_7:26-28)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

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Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 7 (Chapter Introduction)

INTRODUCTION TO HEBREWS 7

The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Psa 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

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Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV