the Week of Proper 22 / Ordinary 27
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
King James Version
Hebrews 7:22
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- EveryParallel Translations
so much the more also Jesus has become the guarantee of a better covenant.
so much more Jesus also has become the guarantee of a better covenant.
Because of this promise, Jesus is the one who guarantees to lead us straight to God.
By so much is it a better agreement which we have through Jesus.
by so much Jesus became surety of a better covenant.
By so much has Jesus become the collateral of a better covenant.
Of so much better a covenant was Jesus made a surety.
so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.
By so much was Iesus made a suertie of a better Testament.
by so much Jesus has become Surety of a better covenant.
Thus is Iesus become a stablissher of so moch a better Testamete.
so that Jesus was made guarantee of an alliance so much the more excellent, as it was not without the solemnity of an oath.
And so [because of the oath's greater strength and force] Jesus has become the certain guarantee of a better covenant [a more excellent and more advantageous agreement; one that will never be replaced or annulled].
by so much also hath Jesus become the surety of a better covenant.
This makes Jesus the surety of a better covenant.
And for that cause was Iesus a stablyssher of a better testament.
by so much also has Jesus become the surety of a better covenant.
By so much was Jesus made a surety of a better testament.
by so much of a better covenant hath Jesus become surety,
This means that Jesus is the guarantee of a better agreement from God to his people.
accordingly Jesus has become the guarantee of a better covenant.
Because of this oath, Jesus has become the guarantee of a better covenant.
This means that Jesus guarantees us a better agreement with God.
Also this shows how much better is the covenant of which Yeshua has become guarantor.
This makes Jesus the guarantor of a better covenant.
By so much is Iesus made a suretie of a better Testament.
All these things make a better covenant because Jesus is its surety.
So Jesus has also become the guarantee of a better covenant.
By so much has Yeshua become the collateral of a better covenant.
In this way, Jesus has become the guarantor of a better covenant.Hebrews 8:6; 9:15; 12:24;">[xr]
In all this more excellent is the covenant of (which) Jeshu is the sponsor [fn] .
By all this, is that a better covenant of which Jesus is the sponsor.
by so much more Jesus has become a surety of a better covenant.
Because of this oath, Jesus is the one who guarantees this better covenant with God.
Christ makes this New Way of Worship sure for us because of God's promise.
by so much also hath Jesus become the surety of a better covenant.
accordingly Jesus has also become the guarantee of a better covenant.
By as much as this, hath, Jesus, become surety of a better covenant also.
By so much is Jesus made a surety of a better testament.
by so much more Jesus has become the guarantee of a better covenant.
By so much was Iesus made a suertie of a better testament.
So this means that Jesus is the guarantee of a better agreement from God to his people.
by the same extent Jesus also has become the guarantee of a better covenant.
This difference, then, also makes Jesus the guarantee of a better covenant.
in so myche Jhesus is maad biheetere of the betere testament.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a surety: Genesis 43:9, Genesis 44:32, Proverbs 6:1, Proverbs 20:16
of a: Hebrews 8:6-12, Hebrews 9:15-23, Hebrews 12:24, Hebrews 13:20, Daniel 9:27, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25
testament: Rather covenant, היבטחךח [Strong's G1242].
Reciprocal: Genesis 44:33 - instead Deuteronomy 18:18 - like unto Job 17:3 - put me Psalms 119:122 - surety 2 Corinthians 3:6 - the new Galatians 4:24 - the two Hebrews 11:40 - better
Cross-References
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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)The terms are more simple and easy;
(2)The observances and rites are much less onerous and hard;
(3)It relates to all people, not being confined to the Jewish people;
(4)It 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, Proverbs 17:18; Proverbs 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 Hebrews 8:6; Hebrews 9:15; Hebrews 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 Hebrews 7:19, had used the word εγγιζομεν engizomen, we draw near, he employed εγγυος enguos in the Hebrews 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; Zechariah 6:13; Isaiah 53:10, Isaiah 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; Psalms 22:27, Psalms 22:30-31; Psalms 110:3; Isaiah 53:10, with Hebrews 7:1; Ezekiel 34:26-27, Ezekiel 34:31; Hebrews 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.)
Clarke's Notes on the Bible
Verse 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.
A better testament. — κρειττονος διατηκης. A better covenant; called, in the title to the sacred books which contain the whole Christian code, η 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.
