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<p id="Chapter7" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 7
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<p id="Heb7_1"><a onclick="return mV('Hbr',7,'1-28');">Hbr 7:1-28</a>. CHRIST'S HIGH PRIESTHOOD AFTER THE
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ORDER OF MELCHISEDEC SUPERIOR TO AARON'S.
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<p><b>1. this Melchisedec</b>— (<a onclick="return mV('Hbr',6,20);">Hbr 6:20</a>; <a onclick="return mV('Psa',110,4);">Psa 110:4</a>). The verb does not come till <a onclick="return mV('Hbr',7,3);">Hbr 7:3</a>, "abideth."
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<br><br><b>king...priest</b>—Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.
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<br><br><b>Salem</b>—Jerusalem, that is, <i>seeing peace;</i> others make Salem distinct, and to be that mentioned (<a onclick="return mV('Gen',33,18);">Gen 33:18</a>; <a onclick="return mV('Jhn',3,23);">Jhn 3:23</a>).
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<br><br><b>the most high God</b>—called also "Possessor of heaven and earth" (<a onclick="return mV('Gen',14,19,22);">Gen 14:19, 22</a>). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phoenician god "Elion," that is, <i>Most High.</i> It is used to imply that the God whom Melchisedec served is THE TRUE GOD, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.
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<br><br><b>who met Abraham</b>—in company with the king of Sodom (<a onclick="return mV('Gen',14,17,18);">Gen 14:17-18</a>).
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<br><br><b>slaughter</b>—perhaps <i>defeat,</i> as ALFORD translates. So <a onclick="return mV('Gen',14,17);">Gen 14:17</a> (compare <a onclick="return mV('Gen',14,15);">Gen 14:15</a>) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [BENGEL]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "<i>slaughter</i> of the kings" would be correct.
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<br><br><b>blessed him</b>—As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (<a onclick="return mV('Gen',14,19,20);">Gen 14:19-20</a>).
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<p id="Heb7_2"><b>2. gave</b>—<i>Greek,</i> "apportioned"; assigned as his portion.
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<br><br><b>tenth...of all</b>—namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (<a onclick="return mV('Hbr',7,1);">Hbr 7:1</a>, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been <i>specially consecrated by God as a</i> KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, <i>unites the kingship and priesthood,</i> and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see <a onclick="return mV('Hbr',7,'16-21');">Hbr 7:16-21</a>. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-<i>priest</i> whereas no other "patriarch-priest" was also a God-consecrated king.
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<br><br><b>first being</b>—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.
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<br><br><b>righteousness</b>—not merely righteous: so Christ. <i>Hebrew</i> "<i>Malchi</i>" means <i>king:</i> "<i>Tzedek,</i>" <i>righteousness.</i>
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<br><br><b>King of Salem</b>—not only his own name, but that of the city which he ruled, had a typical significance, namely, <i>peace.</i> Christ is the true <i>Prince of peace.</i> The <i>peace</i> which He brings is the fruit of <i>righteousness.</i>
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<p id="Heb7_3"><b>3. Without father,</b> etc.—explained by "without genealogy" (so the <i>Greek</i> is for "without descent); compare <a onclick="return mV('Hbr',7,6);">Hbr 7:6</a>, that is, his genealogy is <i>not known,</i> whereas a Levitical priest could not dispense with the proof of his descent.
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<br><br><b>having neither beginning of days nor end of life</b>—namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The <i>Greek</i> idiom expressed by "without father," etc., one whose parentage was humble or <i>unknown.</i> "Days" mean his time of discharging his <i>function.</i> So the eternity spoken of in <a onclick="return mV('Psa',110,4);">Psa 110:4</a> is that of the <i>priestly office</i> chiefly.
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<br><br><b>made like</b>—It is not said that he was asbsolutely "like." <i>Made like,</i> namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's <i>end</i> is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When ALFORD denies that Melchisedec was made like the Son of God <i>in respect of his priesthood,</i> on the ground that Melchisedec was <i>prior in time</i> to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality <i>in God's purpose from everlasting,</i> to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare <a onclick="return mV('Hbr',8,5);">Hbr 8:5</a>, where the heavenly things are represented as the <i>primary archetype of the Levitical ordinances.</i> The epithets, "without father," etc. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only <i>in respect to his priesthood,</i> and in <i>so far as he is the type of the Son of God,</i> and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account, <a onclick="return mV('Gen',14,'18-20');">Gen 14:18-20</a>, to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as ORIGEN thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as CALMET, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the <i>kingly and priestly</i> offices, which Abraham does not. ALFORD thinks the epithets are, in some sense, strictly true of Melchisedec <i>himself;</i> not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last <i>king-priest</i> there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). THOLUCK remarks, "Melchisedec <i>remains</i> in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The <i>father</i> and <i>mother</i> of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (<a onclick="return mV('Hbr',7,6);">Hbr 7:6</a>) were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the <i>mother</i> from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no <i>father;</i> as God, <i>no mother.</i>
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<p id="Heb7_4"><b>4. consider</b>—not merely <i>see,</i> but <i>weigh with attentive contemplation,</i> the fact.
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<br><br><b>even</b>—"to whom (as his superior) Abraham <i>even</i> paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') <i>the best of the spoils</i> (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.
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<br><br><b>the patriarch</b>—in the <i>Greek</i> emphatically standing at the end of the whole sentence: And this payer of tithe being no less a personage than "the patriarch," the first forefather and head of our Jewish race and nation See on JFB for <a href="./Comm/jfb/Hbr/Hbr007.html#Heb7_3">Heb 7:3</a>, on Melchisedec's superiority as specially consecrated <i>king-priest,</i> above the other <i>patriarch-priests.</i>
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<p id="Heb7_5"><b>5. sons of Levi</b>—namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.
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<br><br><b>according to the law</b>—sanctioned by Jehovah (<a onclick="return mV('Hbr',9,19);">Hbr 9:19</a>).
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<br><br><b>of their brethren</b>—with whom, in point of natural descent, they are on a level.
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<br><br><b>though,</b> etc.—Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great" (<a onclick="return mV('Hbr',7,4);">Hbr 7:4</a>) then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider," <a onclick="return mV('Hbr',7,4);">Hbr 7:4</a>, in the case of Melchisedec, the type, with the "consider" (<i>Greek,</i> "contemplate attentively," see on JFB for <a href="./Comm/jfb/Hbr/Hbr003.html#Heb3_1">Heb 3:1</a>, a stronger word than here) in the case of Christ, the archetype.
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<p id="Heb7_6"><b>6. he whose descent is not counted from them</b>—not from "the sons of Levi," as those "who receive the priesthood." This verse explains "without descent" (<i>Greek,</i> "genealogy" in both verses, <a onclick="return mV('Hbr',7,3);">Hbr 7:3</a>). He who needs not, as the Levitical priests, to be able to trace his genealogy back to Levi.
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<br><br><b>received</b>—<i>Greek,</i> "<i>hath</i> received tithes."
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<br><br><b>blessed</b>—<i>Greek,</i> "<i>hath</i> blessed." The perfect tense implies that the significance of the fact endures to the present time.
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<br><br><b>him that had</b>—"the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's promise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (<a onclick="return mV('Hbr',7,7);">Hbr 7:7</a>) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests.
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<p id="Heb7_7"><b>7.</b> The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patriarchs on their children: so Christ's blessing, <a onclick="return mV('Luk',24,51);">Luk 24:51</a> <a onclick="return mV('Act',3,26);">Act 3:26</a>.
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<p id="Heb7_8"><b>8.</b> Second point of superiority: Melchisedec's is an <i>enduring,</i> the Levitical a <i>transitory,</i> priesthood. As the law was a <i>parenthesis</i> between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (<a onclick="return mV('Rom',5,20);">Rom 5:20</a>, <i>Greek,</i> "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.
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<br><br><b>here</b>—in the <i>Levitical</i> priesthood.
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<br><br><b>there</b>—in the priesthood <i>after the order of Melchisedec.</i> In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He <i>who is made like to Him</i> that liveth." Melchisedec "liveth" merely in his <i>official</i> capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in <i>His own person,</i> "ever living after the power of an endless life" (<a onclick="return mV('Hbr',7,16,25);">Hbr 7:16, 25</a>). Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."
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<p id="Heb7_9"><b>9. as I may so say</b>—to preclude what he is about to say being taken in the mere literal sense; <i>I may say</i> that, <i>virtually,</i> Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
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<br><br><b>who receiveth tithes</b>—(Compare <a onclick="return mV('Hbr',7,5);">Hbr 7:5</a>).
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<br><br><b>in Abraham</b>—<i>Greek,</i> "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
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<p id="Heb7_10"><b>10. in the loins of his father</b>—that is, <i>forefather</i> Abraham. <i>Christ</i> did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [ALFORD]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. BENGEL remarks, The blessings which Abraham had <i>before</i> meeting Melchisedec were the <i>general</i> promises, and the special one of a <i>natural seed,</i> and so of Levi; but the promises under which <i>Christ</i> was comprehended, and the faith for which Abraham was so commended, followed <i>after</i> Abraham's meeting Melchisedec, and being <i>blessed by him:</i> to which fact. <a onclick="return mV('Gen',15,1);">Gen 15:1</a>, "<i>After</i> these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.
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<p id="Heb7_11"><b>11. perfection</b>—absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."
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<br><br><b>under it</b>—The reading in the oldest manuscripts is, "<i>Upon</i> it (that is, on the ground of it as the basis, the priest having to administer the law, <a onclick="return mV('Mal',2,7);">Mal 2:7</a>: it being presupposed) the people (<a onclick="return mV('Hbr',9,19);">Hbr 9:19</a>, '<i>all</i> the people') have received the law (the <i>Greek</i> is <i>perfect,</i> not aorist tense; implying the people were still observing the law)."
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<br><br><b>what further need</b>— (<a onclick="return mV('Hbr',8,7);">Hbr 8:7</a>). For God does nothing needless.
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<br><br><b>another</b>—rather as <i>Greek,</i> "that a <i>different</i> priest (one of a different order) should arise (<i>anew,</i> <a onclick="return mV('Hbr',7,15);">Hbr 7:15</a>).
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<br><br><b>not be called</b>—<i>Greek,</i> "not be <i>said (to be)</i> after the order of Aaron," that is, that, when spoken of in the <a onclick="return mV('Psa',110,4);">Psa 110:4</a>, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."
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<p id="Heb7_12"><b>12. For</b>—the reason why Paul presses the words "after the order of Melchisedec" in <a onclick="return mV('Psa',110,4);">Psa 110:4</a>, 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, <a onclick="return mV('Hbr',7,11);">Hbr 7:11</a>). This is his answer to those who might object, What need was there of a new covenant?
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<p id="Heb7_13"><b>13.</b> Confirming the truth that <i>a change is made of the law</i> (<a onclick="return mV('Hbr',7,12);">Hbr 7:12</a>), by another fact showing the distinctness of the new priesthood from the Aaronic.
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<br><br><b>these things</b>— (<a onclick="return mV('Psa',110,4);">Psa 110:4</a>).
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<br><br><b>pertaineth</b>—<i>Greek,</i> "hath partaken of" (the perfect tense implies the <i>continuance</i> still of His manhood).
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<br><br><b>another</b>—"a <i>different</i> tribe" from that of Levi.
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<p id="Heb7_14"><b>14. evident</b>—literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, <i>then</i> Jesus Christ's genealogy labored under none.
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<br><br><b>our Lord</b>—the only place where this now common title occurs without "Jesus," or "Christ," except <a onclick="return mV('2Pe',3,15);">2Pe 3:15</a>.
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<br><br><b>sprang</b>—as a plant, and a branch.
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<br><br><b>Judah</b>— <a onclick="return mV('Gen',49,10);">Gen 49:10</a>; <a onclick="return mV('Luk',1,27, 39);">Luk 1:27, 39</a> (Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived) <a onclick="return mV('Luk',2,4,5);">Luk 2:4-5</a>; <a onclick="return mV('Rev',5,5);">Rev 5:5</a>.
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<br><br><b>of which tribe...priesthood</b>—"<i>in respect to</i> which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).
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<p id="Heb7_15"><b>15.</b> 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 <i>outward</i>) commandment," but "according to the power of an <i>indissoluble</i> (so the <i>Greek</i>) life." The hundred tenth Psalm appoints Him "for ever" (<a onclick="return mV('Hbr',7,17);">Hbr 7:17</a>). The Levitical law required a <i>definite carnal</i> descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a <i>statute</i> is Christ appointed, but according to an inward <i>living power.</i>
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<br><br><b>it</b>—the change of the law or economy, the statement (<a onclick="return mV('Hbr',7,12,18);">Hbr 7:12, 18</a>).
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<br><br><b>far more</b>—<i>Greek,</i> "more abundantly."
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<br><br><b>for that</b>—"seeing that," literally, "if"; so <a onclick="return mV('Rom',5,10);">Rom 5:10</a>.
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<br><br><b>after the similitude of Melchisedec</b>—answering to "after the order of Melchisedec" (<a onclick="return mV('Hbr',5,10);">Hbr 5:10</a>). The "order" cannot mean a <i>series of priests,</i> for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the <i>office</i> of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (<a onclick="return mV('Hbr',7,16,17);">Hbr 7:16-17</a>).
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<br><br><b>another</b>—rather as <i>Greek,</i> "a different."
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<p id="Heb7_16"><b>16. carnal...endless</b>—mutually contrasted. As "form" and "power" are opposed, <a onclick="return mV('2Ti',3,5);">2Ti 3:5</a>; so here "the law" and "power," compare <a onclick="return mV('Rom',8,3);">Rom 8:3</a>, "The law was <i>weak</i> through the flesh"; and <a onclick="return mV('Hbr',7,18);">Hbr 7:18</a>, "weakness." "The law" is here not the law in general, but the <i>statute</i> as to the priesthood. "Carnal," as being only <i>outward and temporary,</i> is contrasted with "endless," or, as <i>Greek,</i> "indissoluble." Commandments is contrasted with "life." The <i>law</i> can give a <i>commandment,</i> but it cannot give <i>life</i> (<a onclick="return mV('Hbr',7,19);">Hbr 7:19</a>). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; <a onclick="return mV('Hbr',9,14);">Hbr 9:14</a>, "through the <i>eternal Spirit</i>"; <a onclick="return mV('Hbr',7,25);">Hbr 7:25</a>, "able...ever liveth" (<a onclick="return mV('Jhn',5,26);">Jhn 5:26</a>). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.
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<p id="Heb7_17"><b>17. For</b>—proving His <i>life</i> to be "endless" or indissoluble (<a onclick="return mV('Hbr',7,16);">Hbr 7:16</a>). The emphasis is on "for ever." The oldest manuscripts read, "<i>He is testified of,</i> that Thou art," etc.
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<p id="Heb7_18"><b>18. there is</b>—<i>Greek,</i> "there takes place," according to <a onclick="return mV('Psa',110,4);">Psa 110:4</a>.
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<br><br><b>disannuling</b>—a repealing.
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<br><br><b>of the commandment</b>—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 JFB for <a href="./Comm/jfb/Hbr/Hbr007.html#Heb7_11">Heb 7:11</a>).
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<br><br><b>going before</b>—the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.
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<br><br><b>weakness and unprofitableness</b>—The opposite of "power" (<a onclick="return mV('Hbr',7,16);">Hbr 7:16</a>).
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<p id="Heb7_19"><b>19. For,</b> etc.—justifying his calling the law <i>weak</i> and <i>unprofitable</i> (<a onclick="return mV('Hbr',7,18);">Hbr 7:18</a>). 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.
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<br><br><b>nothing</b>—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," <a onclick="return mV('Hbr',7,18);">Hbr 7:18</a>.
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<br><br><b>did</b>—rather connect with <a onclick="return mV('Hbr',7,18);">Hbr 7:18</a>, thus, "There takes place (by virtue of <a onclick="return mV('Psa',110,4);">Psa 110:4</a>) a repealing of the commandment (on the one hand), but (on the other) a bringing in <i>afterwards</i> (the <i>Greek</i> expresses that there is a bringing in of something <i>over and above</i> the law; a <i>superinducing,</i> or <i>accession of something new,</i> 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 <a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>, bringing us <i>near to God,</i> now in spirit, hereafter both in spirit and in body.
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<br><br><b>we draw nigh unto God</b>—the sure token of "perfection." <i>Weakness</i> 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.
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<p id="Heb7_20"><b>20.</b> 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.
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<br><br><b><i>he was made priest</i></b>—rather supply from <a onclick="return mV('Hbr',7,22);">Hbr 7:22</a>, which completes the sentence begun in this verse, <a onclick="return mV('Hbr',7,21);">Hbr 7:21</a> being a parenthesis, "inasmuch as not without an oath <i>He was made surety of the testament</i> (for, etc.), of so much better a testament hath Jesus been made the surety."
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<p id="Heb7_21"><b>21.</b> Translate in the <i>Greek</i> order, "For they indeed (the existing legal priests) without the (solemn) <i>promise</i> on oath (so the <i>Greek</i> [TITTMANN]) are made priests."
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<br><br><b>by him</b>—God.
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<br><br><b>unto him</b>—the Lord, the Son of God (<a onclick="return mV('Psa',110,1);">Psa 110:1</a>).
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<br><br><b>not repent</b>—never change His purpose.
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<br><br><b>after the order of Melchisedec</b>—omitted in some oldest manuscripts, contained in others.
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<p id="Heb7_22"><b>22. surety</b>—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 (<a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>).
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<br><br><b>better</b>— <a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>; <a onclick="return mV('Hbr',13,20);">13:20</a>, "everlasting."
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<br><br><b>testament</b>—sometimes translated, "covenant." The <i>Greek</i> term implies that it is <i>appointed</i> by God, and comprises the relations and bearings partly of a <i>covenant,</i> partly of a <i>testament:</i> (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in <a onclick="return mV('Hbr',9,16,17);">Hbr 9:16-17</a>; (2) a mutual agreement in which both parties consent.
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<p id="Heb7_23"><b>23.</b> 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.
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<br><br><b>were</b>—<i>Greek,</i> "are made."
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<br><br><b>many</b>—one after another; opposed to His "<i>unchangeable</i> (that does not pass from one to another) priesthood" (<a onclick="return mV('Hbr',7,24);">Hbr 7:24</a>).
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<br><br><b>not suffered to continue</b>—<i>Greek,</i> "<i>hindered</i> from <i>permanently</i> continuing," namely, <i>in the priesthood.</i>
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<p id="Heb7_24"><b>24. he</b>—emphatic; <i>Greek,</i> "Himself." So in <a onclick="return mV('Psa',110,4);">Psa 110:4</a>, "THOU art a <i>priest</i>"; singular, not <i>priests,</i> "many."
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<br><br><b>continueth</b>—<i>Greek,</i> simple verb, not the compound as in <a onclick="return mV('Hbr',7,23);">Hbr 7:23</a>. "Remaineth," namely, <i>in life.</i>
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<br><br><b>unchangeable</b>—<i>Greek,</i> "hath His priesthood unchangeable"; <i>not passing from one to another, intransmissible.</i> Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had <i>successors</i> 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 (<a onclick="return mV('1Pe',5,1);">1Pe 5:1</a>).
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<p id="Heb7_25"><b>25. Wherefore</b>—<i>Greek,</i> "Whence"; inasmuch as "He remaineth <i>for ever.</i>"
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<br><br><b>also</b>—as a natural consequence flowing from the last, at the same time <i>a new and higher</i> thing [ALFORD].
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<br><br><b>save</b>—His very name JESUS (<a onclick="return mV('Hbr',7,22);">Hbr 7:22</a>) meaning <i>Saviour.</i>
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<br><br><b>to the uttermost</b>—altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in <a onclick="return mV('Luk',13,11);">Luk 13:11</a>.
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<br><br><b>come unto God</b>—by faith.
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<br><br><b>by him</b>—<i>through Him</i> as their mediating Priest, instead of through the Levitical priests.
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<br><br><b>seeing he ever liveth</b>—resuming "He continueth ever," <a onclick="return mV('Hbr',7,24);">Hbr 7:24</a>; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by <i>death,</i> for "He ever liveth" (<a onclick="return mV('Hbr',7,23);">Hbr 7:23</a>).
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<br><br><b>to make intercession</b>—There was but the <i>one offering</i> on earth once for all. But the <i>intercession</i> for us in the heavens (<a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He <i>intercedes</i> only for those who come unto God through Him, not for the unbelieving world (<a onclick="return mV('Jhn',17,9);">Jhn 17:9</a>). As samples of His intercession, compare the <i>prophetical</i> descriptions in the Old Testament. "By an humble omnipotency (for it was by His <i>humiliation</i> that He obtained <i>all power</i>), 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].
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<p id="Heb7_26"><b>26. such</b>—as is above described. The oldest manuscripts read, "also." "For to US (as <i>sinners;</i> emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
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<br><br><b>holy</b>—"pious" (a distinct <i>Greek</i> word from that for <i>holy,</i> which latter implies <i>consecration</i>) towards <i>God;</i> perfectly answering God's will in reverent piety (<a onclick="return mV('Psa',16,10);">Psa 16:10</a>).
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<br><br><b>harmless</b>—literally, "free from evil" and guile, in relation to <i>Himself.</i>
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<br><br><b>undefiled</b>—not defiled by stain contracted from others, in relation to <i>men.</i> Temptation, to which He was exposed, left no trace of evil in Him.
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<br><br><b>separate</b>—rather, "<i>separated</i> from sinners," namely, in His heavenly state as our High Priest above, after He had been <i>parted from the earth,</i> as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), <a onclick="return mV('Lev',21,12);">Lev 21:12</a>. Though justifying through faith the ungodly, He hath no contact with them <i>as such.</i> He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers <i>as such</i> (not as sinners), "to sit together (with Him) in heavenly places" (<a onclick="return mV('Eph',2,6);">Eph 2:6</a>). Just as Moses <i>on the mount</i> 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].
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<br><br><b>made</b>—Jesus was higher before (<a onclick="return mV('Jhn',17,5);">Jhn 17:5</a>), and as the <i>God</i>-MAN was <i>made</i> so by the Father after His humiliation (compare <a onclick="return mV('Hbr',1,4);">Hbr 1:4</a>).
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<br><br><b>higher than the heavens</b>—for "He passed <i>through</i> [so the <i>Greek</i>] the heavens" (<a onclick="return mV('Hbr',4,14);">Hbr 4:14</a>).
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<p id="Heb7_27"><b>27. daily</b>—"day by day." The priests <i>daily</i> offered sacrifices (<a onclick="return mV('Hbr',9,6);">Hbr 9:6</a>; <a onclick="return mV('Hbr',10,11);">10:11</a>; <a onclick="return mV('Exd',29,'38-42');">Exd 29:38-42</a>). 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" (<a onclick="return mV('Hbr',9,7);">Hbr 9:7</a>), and "year by year continually" (<a onclick="return mV('Hbr',10,1);">Hbr 10:1</a>). The "daily" strictly belongs to <i>Christ,</i> not to the high priests, "who needeth not daily, as those high priests (<i>year by year,</i> and their subordinate priests daily), to offer," etc.
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<br><br><b>offer up</b>—The <i>Greek</i> term is peculiarly used of <i>sacrifices for sin.</i> 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.
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<br><br><b>this he did</b>—not "died first for His own sins and then the people's," but <i>for the people's only.</i> 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 (<a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>; <a onclick="return mV('Hbr',4,15);">Hbr 4:15</a>). The sinless alone could offer for the sinful.
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<br><br><b>once</b>—rather as <i>Greek,</i> "once for all." The sufficiency of the <i>one</i> sacrifice to atone for <i>all</i> sins <i>for ever,</i> resulted from its absolute spotlessness.
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<p id="Heb7_28"><b>28. For</b>—reason for the difference stated in <a onclick="return mV('Hbr',7,27);">Hbr 7:27</a>, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful <i>infirmity</i> to which they are subject. <i>He needed not, as they, to offer</i> FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," <i>He needs not to</i> REPEAT <i>His sacrifice.</i>
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<br><br><b>the word</b>—"the word" confirmed by "the oath."
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<br><br><b>which</b>—which <i>oath</i> was after the law, namely, in <a onclick="return mV('Psa',110,4);">Psa 110:4</a>, abrogating the preceding law-priesthood.
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<br><br><b>the Son</b>—contrasted with "men."
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<br><br><b>consecrated</b>—<i>Greek,</i> "made perfect" once for all, as in <a onclick="return mV('Hbr',2,10);">Hbr 2:10</a>; <a onclick="return mV('Hbr',5,9);">5:9</a>; see on JFB for <a href="./Comm/jfb/Hbr/Hbr002.html#Heb2_10">Heb 2:10</a>; JFB for <a href="./Comm/jfb/Hbr/Hbr005.html#Heb5_9">Heb 5:9</a>. Opposed to "having infirmity." <i>Consecrated as a perfected priest</i> by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.
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