the Week of Proper 22 / Ordinary 27
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King James Version
Hebrews 7:28
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For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.
For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, who has been made perfect forever.
The Law made men high priests, but they were still weak. But now, after the promise God made, Jesus is our priest and trail guide who absolutely leads us to perfection.
The law makes high priests of men who are feeble; but the word of the oath, which was made after the law, gives that position to a Son, in whom all good is for ever complete.
For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which [is] after the law, a Son perfected for ever.
For the law appoints men high priests, having infirmity; but the word of the oath, which was after the law, appoints a Son, perfected forevermore.
For the law maketh men high priests that have infirmity; but the word of the oath which was since the law, maketh the son, who is consecrated for evermore.
For the Law constitutes men High Priests--men with all their infirmity--but the utterance of the oath, which came later than the Law, constitutes High Priest a Son who has been made for ever perfect.
For the Law maketh men high Priests which haue infirmitie, but the word of the othe which was since the Law, maketh the Sonne, who is consecrated for euermore.
For the Law makes men high priests who have infirmity, but the word of the oath-taking after the Law appoints the Son to the age, having been perfected.
For the lawe maketh men prestes which haue infirmitie: but the worde of the ooth, that came sence the lawe, maketh the sonne prest, which is perfecte for euermore.
for the law appointed frail mortals to be high priests, but the oracle pronounc'd with an oath, which was since the law, established the son, who is crown'd with immortal perfections.
For the Law appoints men as high priests who are weak [frail, sinful, dying men], but the word of the oath [of God], which came after [the institution of] the Law, permanently appoints [as priest] a Son who has been made perfect forever.
For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore.
Indeed, the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever.
For the lawe maketh men prestes which have infirmitie: but the worde of the othe that came fence ye lawe maketh the sonne prest which is parfecte for ever more.
For the law appoints men high priests, having infirmity; but the word of the oath, which was after the law, [appoints] a Son, perfected for evermore.
For the law maketh men high priests who have infirmity; but the word of the oath, which was after the law, [maketh] the Son, who is consecrated for evermore.
for the law doth appoint men chief priests, having infirmity, but the word of the oath that [is] after the law [appointeth] the Son -- to the age having been perfected.
The law chooses high priests who are people with weaknesses, but the word of God's oath came later than the law. It made God's Son to be the high priest, and that Son has been made perfect forever.
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.
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 Law appoints priests who have weaknesses. But God's promise, which came later than the Law, appoints his Son. And he is the perfect high priest forever.
For the Torah appoints as cohanim g'dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a Son who has been brought to the goal forever.
For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
For the Lawe maketh men hie Priestes, which haue infirmitie: but the word of the othe that was since the Lawe, maketh the Sonne, who is consecrated for euermore.
For the law appoints imperfect men priests; but the word of the oath which came after the law appoints the Son who is perfect for evermore.
For the law appoints as high priests men who are weak, but the promise of the oath, which came after the law, appoints a Son, who has been perfected forever.
For the law appoints men Kohenim Gedolim, having infirmity; but the word of the oath, which was after the law, appoints a Son, perfected forevermore.
For the law appoints as high priests men who are weak, but the word of the oath, which came after the law, appoints a Son who has been made perfect forever.Hebrews 2:10;">[xr]
For the law constituted infirm men priests; but the word of the oath, which was subsequent to the law, (hath constituted) THE SON perfect for evermore.
28 For the law constituted feeble men priests; but the word of the oath, which was subsequent to the law [fn] the Son perfect for ever.
For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.
The law appointed high priests who were limited by human weakness. But after the law was given, God appointed his Son with an oath, and his Son has been made the perfect High Priest forever.
The Law makes religious leaders of men. These men are not perfect. After the Law was given, God spoke with a promise. He made His Son a perfect Religious Leader forever.
For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore.
For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
For, the law, constituteth, men, high-priests, having, weakness; but, the word of the oath-taking, which cometh after the law, A Son, age-abidingly, made perfect.
For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
For the law appoints men as high priests who have weakness, but the statement of the oath, after the law, appoints a Son, who is made perfect forever.
For the lawe maketh men hye priestes which haue infirmitie: but the word of the oth which (was) after the lawe (maketh) the sonne, whiche is perfecte for euermore.
The law chooses high priests who are men and have the same weaknesses that all people have. But after the law, God spoke the oath that made his Son high priest. And that Son, made perfect through suffering, will serve forever.
For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, who has been made perfect forever.
The Law of Moses appoints men who are imperfect to be high priests; but God's promise made with the vow, which came later than the Law, appoints the Son, who has been made perfect forever.
And the lawe ordeynede men prestis hauynge sijknesse; but the word of swering, which is after the lawe, ordeynede the sone perfit with outen ende.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the law maketh: Hebrews 5:1, Hebrews 5:2, Exodus 32:21, Exodus 32:22, Leviticus 4:3
the word: Hebrews 7:21, Psalms 110:4
maketh the: Hebrews 7:3, Hebrews 1:2, Hebrews 3:6, Hebrews 4:14, Hebrews 5:5, Hebrews 5:8
who: Hebrews 7:21, Hebrews 7:24
consecrated: Gr. perfected, Hebrews 2:10, Hebrews 5:9, Luke 13:32, John 19:30,*Gr.
Reciprocal: Exodus 28:41 - and consecrate them Exodus 29:27 - General Leviticus 8:35 - the tabernacle Leviticus 9:7 - offer thy Leviticus 16:5 - General Numbers 3:3 - whom he consecrated Romans 4:14 - For if Hebrews 7:16 - the power
Gill's Notes on the Bible
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, Psalms 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.
d Vid. T. Bab. Yoma, fol. 8. 2. & 9. 1.
Barnes' Notes on the Bible
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, Hebrews 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 Hebrews 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; Hebrews 7:3.
(2) He 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; Hebrews 7:2, Hebrews 7:4.
(3) He 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.
(4) The great High Priest of the Christian profession is the only perfect priest; Hebrews 7:11, Hebrews 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.
(5) The office now is permanent. It does not change from hand to hand; Hebrews 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.
(6) His work is firm and sure; Hebrews 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?
(7) He is able to save to the uttermost; Hebrews 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; Hebrews 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.
(9) The Christian religion is suited to our condition; Hebrews 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.
Clarke's Notes on the Bible
Verse Hebrews 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 Psalms 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, τετελειωμενον, is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, HE is a priest ειςτον 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, δεδεκατωκετοναβρααμ, 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 fulness.
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, c.
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 Hebrews 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 ενγυιοις, 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 fulfil 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 fulfil 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 εγγυος, which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfil 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, Hebrews 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 Hebrews 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 behaviour 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 εγγνος, 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.
