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Bible Commentaries
Meyer's Critical and Exegetical Commentary on the New Testament Meyer's Commentary
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Meyer, Heinrich. "Commentary on Hebrews 7". Meyer's Critical and Exegetical Commentary on the New Testament. https://studylight.org/commentaries/eng/hmc/hebrews-7.html. 1832.
Meyer, Heinrich. "Commentary on Hebrews 7". Meyer's Critical and Exegetical Commentary on the New Testament. https://studylight.org/
Whole Bible (51)New Testament (19)Individual Books (14)
Introduction
CHAPTER 7
Hebrews 7:1 . Instead of Ïοῦ á½ÏίÏÏÎ¿Ï , Elz. has only á½ÏίÏÏÎ¿Ï . Against A B C D E K L × , 23, 44, 46, 48, al. pl., Clem. Chrys. Theodoret, al. mult.
á½ ÏÏ Î½Î±Î½ÏήÏÎ±Ï ] Lachm. and Alford, after A B C (corr.) D E K × , 17, 117, al.: á½Ï ÏÏ Î½Î±Î½ÏήÏÎ±Ï . Notwithstanding the strong support of authorities, manifest error, arising from the reading together of the article and the initial letter of the participle.
Hebrews 7:4 . Instead of the Recepta á¾§ καὶ δεκάÏην , Lachm. Bleek, Tisch. 1 read, after B D* E* Vulg. (Amiatin. Toletan.) It. Copt. Basm. Syr., merely á¾§ δεκάÏην . Certainly καί is not indispensable, and might be regarded as a later gloss from Hebrews 7:2 . But with quite as much probability it may be supposed that it was added by the author himself, the words of Hebrews 7:2 being still present to his mind. It is therefore, since it has in its favour the considerable attestation by A C D*** E** K L × , by, as it appears, all the cursives, by the Vulgate (also Demidov. and Harlej.), Syr. Philonex. al., by Chrys. Theodoret, Damasc. al., Aug. Bede, with Griesb. Matthaei, Scholz, Tisch. 2, 7, and 8, Bloomfield, Alford, to be retained.
Hebrews 7:6 . The article ÏÏν before á¼Î²Ïαάμ is deleted by Lachm. Bleek, Tisch. 1 and 8, and Alford, after B C D* × * 23, 57, 109, al. In favour of the omission pleads the very sparing use made of the article before proper names in the Epistle to the Hebrews, the article as a rule being placed only where, as in Hebrews 11:17 , the perspicuity of the discourse imperatively demanded it.
Hebrews 7:9 . In place of the received ÎÎµÏ Î we have here, with Lachm. and Tisch. 1 and 2, to write ÎÎµÏ ÎÏ , after A ( Î»ÎµÏ Î¹Ï ) B C* × *** ( Î»ÎµÏ ÎµÎ¹Ï ). In the ed. vii. and viii. Tisch. writes: ÎÎµÏ ÎµÎ¯Ï .
Hebrews 7:10 . Elz.: á½ ÎελÏιÏεδÎκ . Lachm. Bleek, Tisch. 1, Alford, after B C* D* × , 73, 118, al., Chrys.: ÎελÏιÏεδÎκ . The rejection of the article is to be approved on the same grounds as in Hebrews 7:6 .
Hebrews 7:11 . The Recepta á¼Ïʼ αá½ÏῠνενομοθÎÏηÏο (defended by Reiche) has decisive witnesses against it. Instead of á¼Ïʼ αá½Ïá¿ is á¼Ïʼ αá½Ïá¿Ï (approved by Grotius, placed on the inner margin by Griesb., adopted by Lachm. Bleek, Tisch. Alford), required by A B C D* E* × , 17, 31, 46, al., Cyril; instead of νενομοθÎÏηÏο is νενομοθÎÏηÏαι (already approved by Camerarius and Grotius, adopted by Lachm. Bleek, Tisch. Alford), required by A B C D* × , 17, 47, 73, al., Cyril.
Hebrews 7:13 . ÏÏοÏÎÏÏηκεν ] Tisch. 1, after A C, 17, al.: ÏÏοÏÎÏÏεν . Commended to notice by Griesb. also. Rightly, however, do Lachm. Bleek, Tisch. 2, 7, and 8, Bloomfield, Alford, Reiche (Commentar. crit. p. 56, note 9), prefer the Recepta ÏÏοÏÎÏÏηκεν . In favour of this pleads, besides the yet stronger attestation (B D E K L × , Oecum. al.), the paronomasia with μεÏÎÏÏηκεν , consonant with the style of the Epistle to the Hebrews.
Hebrews 7:14 . Elz.: οá½Î´á½²Î½ ÏεÏá½¶ ἱεÏÏÏÏÎ½Î·Ï . But A B C* D* E × , 17, 47, al., It. Vulg. Copt, Sahid. Arm. Cyr. Chrys. (codd.) have: ÏεÏá½¶ ἱεÏÎÏν οá½Î´Îν . Rightly adopted by Lachm. Bleek, Tisch. and Alford. ÏεÏá½¶ ἱεÏÏÏÏÎ½Î·Ï is a glossematic elucidation.
Hebrews 7:16 . Instead of the Recepta ÏαÏκικá¿Ï , Griesb. Lachm. Bleek, Tisch. Alford have adopted ÏαÏÎºÎ¯Î½Î·Ï , after A B C* D* L × (also H in the title), many min. and Fathers. Rightly. ÏαÏÎºÎ¯Î½Î·Ï might easily be changed into ÏαÏκικá¿Ï by transcribers, since ÏαÏκικÏÏ is an adjective of very frequent recurrence in the N. T., ÏάÏÎºÎ¹Î½Î¿Ï a rare one.
Hebrews 7:17 . μαÏÏÏ Ïεá¿Ïαι ] Elz.: μαÏÏÏ Ïεῠ. Against preponderating testimony (A B D* E* × , 17, 31, al., Copt. Sahid. Basm. Slav. Cyr. Chrys. Theophyl.).
Hebrews 7:21 . After αἰῶνα Elz. Griesb. Matthaei, Scholz, Lachm. Bloomfield, Reiche add once more: καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδÎκ . Deleted by Bleek, Tisch. and Alford, after B C, 17, 80, Vulg. Sahid. Basm. Arm. Ambr. (?) Bede. Rejected also by Delitzsch. But without sufficient ground. For the words are found in A D E K L × *** It. Syr. utr. Copt. al., with Chrys. Theodoret, al., and the omission of them is to be explained by the fact that immediately after the same (Hebrews 7:22 ) the discourse is continued afresh with καÏά ; the eye of the transcriber might thus easily wander from the first καÏά to the second καÏά . Also for × * there was found in the twofold καÏά the occasion for overlooking not only καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδÎκ , but in addition to this likewise Îµá¼°Ï Ïὸν αἰῶνα .
Hebrews 7:22 . ÏοÏοῦÏον ] So Elz. Griesb. Matthaei, Scholz, Bloomfield. But the weighty authority of A B C D* × * Athan. (cod.) al. decides in favour of the form of the word preferred by Lachm. Bleek, Tisch. Delitzsch, Alford, ÏοÏοῦÏο .
Hebrews 7:23 . Recepta: γεγονÏÏÎµÏ á¼±ÎµÏεá¿Ï . So also Tisch. 2, 7, and 8. As better attested, however (A C D E, Cyr. [twice] Chrys. [ms.]), the order of words: ἱεÏεá¿Ï γεγονÏÏÎµÏ , is to be preferred, with Lachm. Bleek, Tisch. 1, Delitzsch, and Alford.
Hebrews 7:26 . Elz.: á¼ÏÏεÏεν . More correctly, however, Griesb. Lachm. Bleek, Scholz (?), Tisch. and Alford, after A B D E, Syr. utr. Arab. Erp. Euseb.: καὶ á¼ÏÏεÏεν .
Verses 1-3
Hebrews 7:1-3 . Elucidation of καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδὲκ á¼ÏÏιεÏÎµá½ºÏ Î³ÎµÎ½ÏÎ¼ÎµÎ½Î¿Ï Îµá¼°Ï Ïὸν αἰῶνα , Hebrews 6:20 , by a delineation of the character of Melchisedec. Hebrews 7:1-3 form a single proposition, in which μÎνει , is the tempus finitum . The characterization of Melchisedec combines in the first half ( βαÏÎ¹Î»Îµá½ºÏ Î£Î±Î»á½´Î¼ ⦠á¼Î¼ÎÏιÏεν á¼Î²Ïαάμ , Hebrews 7:2 ) the historic traits which are afforded of him in Genesis (Genesis 14:18-20 ), while in the second half ( ÏÏá¿¶Ïον μὲν κ . Ï . λ .) the author himself completes the picture of Melchisedec, in reasoning from that historic delineation.
βαÏÎ¹Î»Îµá½ºÏ Î£Î±Î»Î®Î¼ ] king of Salem . By Salem is understood, on the part of the Targumists, Josephus, Antiq. i. 10. 2, the majority of the Church Fathers, Grotius, Drusius, Owen, Michaelis, Gesenius, von Bohlen, Winer, Realwörterb . II. 2 Aufl. p. 95, Stuart, Stengel, Tholuck, Bloomfield, Knobel, Bisping, Delitzsch, Auberlen, Moll, Kurtz, Hofmann, and others, Jerusalem . On the other hand, Primasius, Zeger, Jac. Cappellus, Whitby, Cellarius, Reland, Rosenmüller, Bleek (see, however, at Hebrews 7:2 ), Tuch, Ewald, Alford, Maier, and others think of the place Σαλείμ , mentioned John 3:23 , situated eight Roman miles south of Scythopolis. The latter was, as we learn from Jerome (Ep. 126, ad Evagrium ), the view already espoused in his day by the “eruditissimi” among the Hebrews, in opposition to “Josephus et nostri omnes,” as accordingly also it was thought that the ruins of the palace of Melchisedec were still to be shown at the last-named place in the time of Jerome. This Σαλείμ , mentioned John 3:23 , has, moreover, been held by some recent expositors, as Bleek and Alford, to be likewise identical with the Σαλήμ , Jdt 4:4 . More correct, however, is the first-named view. For, besides the earlier name Jebus for Jerusalem (Judges 19:10 , al .), occurs also the early name Salem (Psalms 76:3 [2]), and the narrative in Genesis 14:17 ff.) points unmistakeably to the southern part of the land. Comp. specially Knobel, Genesis , 2 Aufl., Leipz. 1860, p. 149 f.
ἱεÏÎµá½ºÏ Ïοῦ θεοῦ Ïοῦ á½ÏίÏÏÎ¿Ï ] priest of God, the Most High . In the monotheistic sense, as in Genesis, vid. ibid . Hebrews 7:22 .
á½ ÏÏ Î½Î±Î½ÏήÏÎ±Ï á¼Î²Ïαὰμ κ . Ï . λ .] who went to meet Abraham when he was returning from the smiting of the kings (Genesis 14:12 ff.), and blessed him .
καὶ εá½Î»Î¿Î³Î®ÏÎ±Ï Î±á½ÏÏν ] Genesis 14:19-20 . Wrongly is it alleged by Heinrichs that εá½Î»Î¿Î³Îµá¿Î½ denotes only: gratulari de victoria tam splendida.
Verses 1-10
Hebrews 7:1-10 . [80] While the author now in reality passes over to the work of developing the high-priesthood after the manner of Melchisedec, proper to Christ, and consequently of illustrating upon every side the pre-eminence of the same above the Levitical high-priesthood, he dwells first of all upon the person of Melchisedec himself, in that, following the thread of the Scripture narrative, he brings vividly before his readers the exaltedness of Melchisedec’s position, and draws their attention to a threefold superiority of Melchisedec over the Levitical priests.
[80] C. A. Auberlen, “Melchisedek’s ewiges Leben und Priesterthum Hebrews 7:0 ” ( Stud. u. Krit. 1857, H. 3, p. 453 ff.).
Verse 2
Hebrews 7:2 . To whom also Abraham portioned out the tenth of all ( sc . that he had gained as booty; comp. á¼Îº Ïῶν á¼ÎºÏοθινίÏν , Hebrews 7:4 ).
ÏÏá¿¶Ïον μὲν á¼ÏÎ¼Î·Î½ÎµÏ ÏÎ¼ÎµÎ½Î¿Ï Î²Î±ÏÎ¹Î»Îµá½ºÏ Î´Î¹ÎºÎ±Î¹Î¿ÏÏÎ½Î·Ï ] he who first, interpreted ( i.e. if one translates his Hebrew name ×Ö·×Ö°×Ö¼Ö´×־צֶ×Ö¶×§ into Greek), is King of Righteousness. Comp. Josephus, Antiq. i. 10. 2 : ÎελÏιÏεδÎÎºÎ·Ï , Ïημαίνει δὲ ÏοῦÏο βαÏÎ¹Î»Îµá½ºÏ Î´Î¯ÎºÎ±Î¹Î¿Ï .
Bell. Jud. vi. 10 : ὠδὲ ÏÏá¿¶ÏÎ¿Ï ÎºÏίÏÎ±Ï ( ἹεÏοÏÏÎ»Ï Î¼Î± ) ἦν ΧαναναίÏν Î´Ï Î½Î¬ÏÏÎ·Ï , á½ Ïá¿ ÏαÏÏίῳ γλÏÏÏá¿ ÎºÎ»Î·Î¸Îµá½¶Ï Î²Î±ÏÎ¹Î»Îµá½ºÏ Î´Î¯ÎºÎ±Î¹Î¿Ï Â· ἦν Î³á½°Ï Î´á½´ ÏοιοῦÏÎ¿Ï . The author of the epistle, however, following more closely the sense of the Hebrew words, renders the name by βαÏÎ¹Î»Îµá½ºÏ Î´Î¹ÎºÎ±Î¹Î¿ÏÏÎ½Î·Ï (instead of rendering it βαÏÎ¹Î»Îµá½ºÏ Î´Î¯ÎºÎ±Î¹Î¿Ï , as Josephus does), and thereby brings out more clearly the part sustained by Melchisedec as a type of Christ, inasmuch as the latter is not only Himself righteous (comp. Zechariah 9:9 ; Jeremiah 23:5 ), but also the mediatorial author of righteousness for others. Comp. 1 Corinthians 1:30 ; Jeremiah 23:6 ; Malachi 4:2 ; Daniel 9:24 .
á¼ÏειÏα δὲ καὶ βαÏÎ¹Î»Îµá½ºÏ Î£Î±Î»Î®Î¼ , á½ á¼ÏÏιν βαÏÎ¹Î»Îµá½ºÏ Îµá¼°ÏÎ®Î½Î·Ï ] and then also king of Salem, which is (denotes) king of peace. Comp. with regard to Christ as our peace and peace-bringer, Ephesians 2:14-15 ; Ephesians 2:17 ; Romans 5:1 ; also Isaiah 9:6-7 .
á½ á¼ÏÏιν ] corresponds to the á¼ÏÎ¼Î·Î½ÎµÏ ÏÎ¼ÎµÎ½Î¿Ï of the previous clause.
There is no reason for taking Salem, with Böhme and Bleek, after the precedent given by Petrus Cunaeus, de Rep. Hebraeorum, Hebrews 3:3 , as not being the name of a place at all, but βαÏÎ¹Î»Îµá½ºÏ Î£Î±Î»Î®Î¼ together as forming the further name of the man, since the author of the epistle might discover a typical reference to Christ not only in the personal name of Melchisedec, but also in the name of the state over which he ruled as king and prophet. The author, for the rest, interprets the name of the place as though not ש×Ö¸×Öµ× (peaceful) but ש×Ö¸××Ì× (peace) had been written in the Hebrew, a mode of rendering in which Philo had already preceded him. Comp. Legg. allegor. iii. 25, p. 75 (with Mangey, I. p. 102 f.): καὶ ÎελÏιÏεδὲκ βαÏιλÎα Ïε Ïá¿Ï εἰÏήνηÏ
Σαλὴμ ÏοῦÏο Î³á½°Ï á¼ÏμηνεÏεÏαι
ἱεÏÎα á¼Î±Ï Ïοῦ ÏεÏοίηκεν ὠθεÏÏ .
Verse 3
Hebrews 7:3 . á¼ÏάÏÏÏ , á¼Î¼Î®ÏÏÏ , á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï ] without father, without mother, without pedigree, i.e. of whom neither father, nor mother, nor pedigree stands recorded in Holy Scripture. This is the usual interpretation of the words, which has been the prevalent one in the church from early times to the present. Less natural, and only in repute here and there, is the explanation: who possessed neither father nor mother , etc., according to which the sacred writer must have recognised in Melchisedec a higher, superhuman being, who had only for a time assumed a human form. The latter view was taken by Origen and Didymus, who would maintain that Melchisedec is to be regarded as an angel; in like manner the unknown authority in Jerome, ad Evagr .; Hilary, Quaestt. in V. T . quaest. 109, and the Egyptian Hieracas in Epiph. Haeres . 67, who saw in him an ensarcosis of the Holy Ghost; as also the Melchisedecites, a section of the Theodotians, who described him as μεγάλην Ïινὰ δÏναμιν θείαν , surpassing in exaltedness even Christ Himself, since Christ appeared after the likeness of Melchisedec; finally, single individuals in the orthodox church, in Epiphanius, Haer . 55. 7; as also afterwards, P. Molinaeus, Vates , Hebrews 4:11 sq.; P. Cunaeus, l.c. ; J. C. Hottinger, de Decimis Judaeorum , p. 15; d’Outrein, Starck, and others, who supposed that in Melchisedec the Son of God Himself had appeared in human form. This whole method of interpretation has against it the fact that á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï for not á¼Î³ÎνηÏÎ¿Ï is placed can be understood without violence only of the neglect to cite the genealogical table of Melchisedec in the narrative of the Book of Genesis [comp. Hebrews 7:6 ]; and á¼ÏάÏÏÏ , á¼Î¼Î®ÏÏÏ must be taken conformably with the elucidatory á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï , thus are likewise to be explained merely of the father and mother being passed over unnamed in the historic account, not of their actual nonexistence. The characteristics á¼ÏάÏÏÏ , á¼Î¼Î®ÏÏÏ , á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï , moreover, are to be referred since á¼ÏÏμοιÏμÎÎ½Î¿Ï Î´á½² Ïá¿· νἱῳ Ïοῦ θεοῦ cannot yet be brought into correspondence therewith only to Melchisedec, without our being obliged to seek for them a special point of comparison with Christ, as is done by Chrysostom, Theodoret, Oecumenius, Theophylact, Cornelius a Lapide, Jac. Cappellus, Bisping, al . (comp. also Kurtz ad loc .), in applying the á¼ÏάÏÏÏ to Christ’s humanity, the á¼Î¼Î®ÏÏÏ to His divinity, and the á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï either likewise to His divinity or to His New Testament high priesthood. Comp. e.g. Theodoret: á¼Î¼Î®ÏÏÏ Î¼á½²Î½ Î³Î¬Ï á¼ÏÏιν á½¡Ï Î¸ÎµÏÏ Â· á¼Îº μÏÎ½Î¿Ï Î³á½°Ï Î³ÎµÎ³ÎννηÏαι Ïοῦ ÏαÏÏÏÏ Â· á¼ÏάÏÏÏ Î´á½² á½¡Ï á¼Î½Î¸ÏÏÏÎ¿Ï Â· á¼Îº μÏÎ½Î·Ï Î³á½°Ï á¼ÏÎÏθη μηÏÏÏÏ , Ïá¿Ï ÏαÏθÎÎ½Î¿Ï Ïημί · á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï á½¡Ï Î¸ÎµÏÏ Â· Î¿á½ Î³á½°Ï ÏÏήζει Î³ÎµÎ½ÎµÎ±Î»Î¿Î³Î¯Î±Ï á½ á¼Î¾ á¼Î³ÎµÎ½Î½Î®ÏÎ¿Ï Î³ÎµÎ³ÎµÎ½Î½Î·Î¼ÎÎ½Î¿Ï ÏαÏÏÏÏ .
By means of á¼ÏάÏÏÏ , á¼Î¼Î®ÏÏÏ , á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï , Melchisedec appears as presenting a contrast to the Levitical priests, since in the case of these scrupulous attention was paid to the descent.
The expression á¼Î³ÎµÎ½ÎµÎ±Î»ÏγηÏÎ¿Ï only here in all Greek literature.
μήÏε á¼ÏÏὴν ἡμεÏῶν μήÏε ζÏá¿Ï ÏÎÎ»Î¿Ï á¼ÏÏν ] without beginning of days and without end of life , namely, in that nothing is related in Holy Scripture either of his birth or his death. The statement is quite a general one. To limit it to the beginning and end of the priesthood (Cameron, Seb. Schmidt, Limborch, Whitby, Kuinoel, Hofmann, al .) is arbitrary. Nor is the meaning of the words, that Melchisedec was not born in the ordinary human way, and, something like Enoch and Elijah, was taken up to heaven without experiencing death (Hunnius, Braun, Akersloot; comp. also Bleek, p. 322 ff.; Nagel: “On the significance of Melchisedec in the Epistle to the Hebrews,” in the Stud. u. Krit . 1849, H. 2, p. 332 ff.; Nickel in Reuter’s Repertor . 1858, Feb. p. 102 f.; Alford), a sense which conflicts with the right apprehension of the opening words of the verse.
á¼ÏÏμοιÏμÎÎ½Î¿Ï Î´á½² Ïá¿· Ï á¼±á¾· Ïοῦ θεοῦ ] on the contrary (therein) made entirely like unto the Son of God , namely, as type of the same. The words do not belong to μÎνει ἱεÏÎµá½ºÏ Îµá¼°Ï Ïὸ διηνεκÎÏ (Peshito, Grotius, al .). For with justice does Theodoret already observe: á¼Î½ μÎνÏοι ÏῠἱεÏÏÏÏνῠοὠÎελÏιÏεδὲκ μεμίμηÏαι Ïὸν δεÏÏÏÏην ΧÏιÏÏÏν , á¼Î»Î»Ê¼ ὠδεÏÏÏÏÎ·Ï Î§ÏιÏÏá½¸Ï á¼±ÎµÏÎµá½ºÏ Îµá¼°Ï Ïὸν αἰῶμα καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδÎκ . They form, by means of the closely combining δΠ, a more precise positive defining to the negative μήÏε á¼ÏÏὴν ἡμεÏῶν μήÏε ζÏá¿Ï ÏÎÎ»Î¿Ï á¼ÏÏν . Chrysostom: á¼ÏÏμοιÏμÎÎ½Î¿Ï Î´Î , ÏηÏί , Ïá¿· Ï á¼±á¿· Ïοῦ θεοῦ καὶ Ïοῦ ἡ á½Î¼Î¿Î¹ÏÏÎ·Ï ; á½Ïι καὶ ÏοÏÏÎ¿Ï Îºá¼ÎºÎµÎ¯Î½Î¿Ï Ïὸ ÏÎÎ»Î¿Ï á¼Î³Î½Î¿Î¿á¿¦Î¼ÎµÏ καὶ Ïὴν á¼ÏÏήν · á¼Î»Î»á½° ÏοÏÏÎ¿Ï Î¼á½²Î½ ÏαÏá½° Ïὸ μὴ γεγÏάÏθαι , á¼ÎºÎµÎ¯Î½Î¿Ï δὲ ÏαÏá½° Ïὸ μὴ εἶναι .
μÎνει ἱεÏÎµá½ºÏ Îµá¼¶Ï Ïὸ διηνεκÎÏ ] remains priest for ever , in that, as of his end of life so also of the cessation of his priesthood, nothing is recorded. He remains so in the reality of his office, but only as a figure and type of Christ. Against the view of Auberlen ( l.c. p. 497), that Melchisedec is termed an everlasting priest in no other sense than as, according to the Apocalypse, all the blessed in heaven are so, see the observations of Riehm, Lehrbegr. des Hebräerbr . p. 202 f., Remark. The subject, moreover, in μÎνει is naturally the Melchisedec of Genesis, not, as Wieseler contends ( Schrr. d. Univ. zu Kiel aus d. J . 1860, VI. 1, p. 40): “the Melchisedec of the passage in the Psalms just mentioned (Hebrews 6:20 ), or the true antitypal Melchisedec or Messiah.” For it is not grammatically allowable, with Wieseler, to take the words βαÏÎ¹Î»Îµá½ºÏ Î£Î±Î»á½´Î¼ ⦠á¼ÏÏμοιÏÎ¼ÎµÎ½Î¿Ï Î´á½² Ïá¿· Ï á¼±á¿· Ïοῦ θεοῦ as an apposition merely to á½ ÎελÏιÏεδÎκ , and not to the whole expression οá½ÏÎ¿Ï á½ ÎελÏιÏεδÎκ , and in connection with οá½ÏÎ¿Ï á½ ÎελÏιÏεδÎκ to rest the emphasis exclusively upon οá½ÏÎ¿Ï .
Îµá¼°Ï Ïὸ διηνεκÎÏ ] of the same import as Îµá¼°Ï Ïὸν αἰῶνα , Hebrews 6:20 . Comp. Hebrews 10:12 ; Hebrews 10:14 .
Verse 4
Hebrews 7:4 . ÎεÏÏεá¿Ïε ] is imperative, whereby a strain is to be put on the attention for that which follows: but behold , namely, inwardly, i.e. consider .
ÏÎ·Î»Î¯ÎºÎ¿Ï ] how great, i.e. how high and exalted.
οá½ÏÎ¿Ï á¾§ καὶ δεκάÏην á¼Î²Ïαὰμ á¼Î´Ïκεν κ . Ï . λ .] Resuming of the historic notice already adduced at the beginning of Hebrews 7:2 , in order then further to argue from the same. By the choice and position of the words, however, the author brings out the ÏÎ·Î»Î¯ÎºÎ¿Ï in its truth and inner justice. (Choice of the words á¼ÎºÏοθίνια and ÏαÏÏιάÏÏÎ·Ï , the latter in place of the elsewhere more usual á½ ÏαÏÎ®Ï in regard to Abraham, and effective placing of the characterizing title á½ ÏαÏÏιάÏÏÎ·Ï at the close of the proposition at a far remove from the name á¼Î²Ïαάμ .)
καὶ δεκάÏην ] καί is not the merely copulative “also,” as Hebrews 7:2 (Hofmann), but is used as giving intensity. It gives intensity, however, not to the subject (so Luther, Grotius, Owen, Carpzov: “Abraham himself also”), for then á¾§ καὶ á¼Î²Ïαὰμ δεκάÏην á¼Î´Ïκεν must have been written, but the predicate: to whom Abraham gave even the tenth .
á¼ÎºÏοθίνια ] composed of á¼ÎºÏÎ¿Ï and θίν , in the N. T. a á¼ Ïαξ λεγÏμενον , denotes the uppermost of the heap, the choice or best thereof. The expression is most current with regard to the first-fruits of the harvest presented to the Godhead; not seldom, however, is it used of the best, which was selected out of the spoils of war as an offering consecrated to the Godhead. In our passage, too, á¼ÎºÏοθίνια denotes not simply the spoils acquired by Abraham (so Chrysostom: Ïá½° λάÏÏ Ïα ; Oecumenius: á¼Îº Ïῶν ÏκÏλÏν καὶ λαÏÏÏÏν , Erasmus, Luther, Vatablus, Calvin, Schlichting, Böhme, Kuinoel, Stuart, Bloomfield, and the majority), but the choicest, most valuable articles thereof . Theophylact: á¼Îº Ïῶν λαÏÏÏÏν Ïῶν κÏειÏÏÏνÏν καὶ ÏιμιÏÏÎÏÏν . Not that the meaning of the author is, that Abraham gave to Melchisedec the tenth part of the most choice objects among the booty acquired, but that the tithes which he presented to Melchisedec consisted of the choicest, most excellent portions of the booty.
á½ ÏαÏÏιάÏÏÎ·Ï ] he, the patriarch . The sonorous name of honour ÏαÏÏιάÏÏÎ·Ï , composed of ÏαÏÏιά and á¼ÏÏή , designates Abraham as the father of the chosen race, and ancestor of the people of Israel. Comp. Acts 2:29 , where David is distinguished by the same title of honour, and Acts 7:8-9 , where the twelve sons of Jacob are so distinguished.
Verse 5
Hebrews 7:5 . Admission of the relatively privileged position of the Levitical priests.
καί ] the explanatory: and certainly .
οἱ μὲν κ . Ï . λ .] preparatory to the adversative ὠδὲ κ . Ï . λ ., Hebrews 7:6 .
οἱ á¼Îº Ïῶν Ï á¼±á¿¶Î½ ÎÎµÏ á¿ Ïὴν ἱεÏαÏείαν λαμβάνονÏÎµÏ ] those of the sons (descendants) of Levi who obtain the office of priest . For not all Levites, but only those of them who claimed lineage from the house of Aaron, were entitled to enter upon the priesthood. Comp. Exodus 28:1 ff.; Numbers 3:10 ; Numbers 3:38 ; Numbers 3:16 ; Numbers 18:1 ff., al . Mistaken is the opinion of Delitzsch, Maier, and Moll (in coinciding with Hofmann), that the á¼Îº in á¼Îº Ïῶν Ï á¼±á¿¶Î½ ÎÎµÏ Î is the causal á¼Îº of origin : “those who receive the priesthood from the sons of Levi, i.e. by virtue of their descent from Levi, in such wise that their person is not taken into account as such, but only in so far as they belong to this lineage.” If that had been intended, οἱ á¼Îº Ïῶν Ï á¼±á¿¶Î½ ÎÎµÏ á¿ á½Î½ÏÎµÏ ÎºÎ±á½¶ διὰ ÏοῦÏο Ïὴν ἱεÏαÏείαν λαμβάνονÏÎµÏ must have been written.
á¼Î½Ïολὴν á¼ÏÎ¿Ï Ïιν á¼ÏοδεκαÏοῦν Ïὸν λαὸν καÏá½° Ïὸν νÏμον ] have a charge to tithe the people according to the law . Comp. Numbers 18:20-32 ; Deuteronomy 14:22-29 ; Nehemiah 10:38-39 ; de Wette, Lehrb. der hebr.-jüd. Archäologie , 3 Aufl. p. 273 f.; Delitzsch, Talmudische Studien , XIV. Justification of Hebrews 7:5 [81] (in Guericke’s Zeitschr. f. d. gesammte luth. Theol. u. Kirche , 1863, H. 1, p. 16 ff.).
καÏá½° Ïὸν νÏμον ] belongs not to ΤῸΠÎÎÎÎ (Seb. Schmidt, Hammond, Starck, Böhme, Hofmann), against which even the non-repetition of the article after ÎÎÎÎ decides; nor yet to á¼Î ÎÎÎÎÎΤÎῦΠ(Owen, Delitzsch, Alford, Maier, Ewald), but to á¼ÎΤÎÎá¿Î á¼Î§ÎΥΣÎÎ .
In the closing words, ΤÎΥΤÎΣΤÎΠΤÎá¿ªÏ á¼ÎÎÎΦÎá¿ªÏ Îá½Î¤á¿¶Î , ÎÎÎÎ ÎΡ Î . Τ . Î . , Bleek, after the example set by Böhme, erroneously finds the sense: “that, although they are the posterity of Abraham, the lauded patriarch, who are tithed by the Levitical priests, yet they are, after all, still the brethren of the latter, i.e. fellow-Israelites; which cannot be so astonishing as when Abraham himself paid the tithes to Melchisedec.” On the contrary, the elucidation of Ïὸν λαÏν by ΤÎΥΤÎΣΤÎΠΤÎá¿ªÏ á¼ÎÎÎΦÎá¿ªÏ Îá½Î¤á¿¶Î serves to bring into more striking relief the singularity of the á¼Î ÎÎÎÎÎΤÎῦΠ; since elsewhere only the higher receives tithes from the lower, not the equal from the equal (as here an Abrahamides from an Abrahamides), and this singularity of the á¼Î ÎÎÎÎÎΤÎῦΠis then yet further manifested by ÎÎÎÎ ÎΡ á¼ÎÎÎÎÎÎ¥ÎÎΤÎÏ á¼Î Τá¿Ï á½Î£Î¦ÎÎÏ á¼ÎΡÎÎÎ . The author can therefore only design, by means of Hebrews 7:5 , to characterize the priests as primi inter pares . This superiority, however, in regard to their own fellow-Israelites, the author concedes only in order immediately after, Hebrews 7:6 , to oppose to the same the inferiority in regard to Melchisedec.
á¼Î¾ÎÏÏεÏθαι á¼Îº Ïá¿Ï á½ÏÏÏÎ¿Ï ÏινÏÏ ] So the LXX. render the Hebrew ×Ö¸×¦Ö¸× ×Öµ×Ö·×Ö°×¦Öµ× ×¤×³ , Gen 35:11 ; 2 Chronicles 6:9 .
[81] The justification consists of the attempted proof that in the post-exilian age the tenth was no longer levied in the first place by the Levites, who had been wont only afterwards to render to the priests the portion pertaining to the same, but the priests themselves had entered upon the right of levying the tenth, which had been originally assigned to the Levites. Nevertheless, however the matter may have stood in this respect, there was hardly any need of a justification of the words Hebrews 7:5 , since no statement whatever as to the mode of receiving the tenths is contained in the same; on the contrary, these words are equally appropriate for indirect as for direct levying of the tithes.
Verses 5-7
Hebrews 7:5-7 . First point of superiority . The Levitical priests, indeed, take tithes of their brethren, although these brethren, in like manner as they, have descended from Abraham: they have thus, it is true, a pre-eminence above these; but they are inferior to Melchisedec, since this man took tithes of Abraham himself, the common ancestor of the Jewish people, and blessed him.
Verses 5-10
Hebrews 7:5-10 . Unfolding of the ÏÎ·Î»Î¯ÎºÎ¿Ï Î¿á½ÏÎ¿Ï Îº . Ï . λ ., Hebrews 7:4 , in that Melchisedec is compared with the Levitical priests, and a threefold superiority of the former over the latter is pointed out.
Verse 6
Hebrews 7:6 . Notwithstanding this privileged position of the Levitical priests (Hebrews 7:5 ), Melchisedec yet occupies a far higher position.
ὠδΠ] is not to be taken alone, as by Böhme, Kuinoel, and Klee, and then to be supplemented by Ïὴν ἱεÏαÏείαν λαβÏν from Hebrews 7:5 ; but ὠδὲ μὴ γενεαλογοÏÎ¼ÎµÎ½Î¿Ï á¼Î¾ αá½Ïῶν belongs together: Melchisedec, on the contrary, without ( μή ) his family or descent being derived from them, received tithes of Abraham .
á¼Î¾ αá½Ïῶν ] refers neither to the Israelites (Epiph. Haer . 67. 7; Cornelius a Lapide, Braun, Ernesti, Schulz) nor to Levi and Abraham (Grotius), but to the Ï á¼±Î¿á½¶ ÎÎµÏ Î , Hebrews 7:5 .
The parallel clause, καὶ Ïὸν á¼ÏονÏα Ïá½°Ï á¼ÏÎ±Î³Î³ÎµÎ»Î¯Î±Ï Îµá½Î»Ïγηκεν ] and blessed him who had the promises , serves yet further to make manifest the dignity and exaltedness of Melchisedec. For, by the fact that Abraham had received the divine promises, that his seed should be multiplied, and in him all nations of the earth should be blessed (Genesis 12:2 f., Hebrews 13:14 f.), he had been already most highly favoured of God. How high thus must that man stand, who imparts his blessing to one already so highly favoured, since truly as is immediately expressly added, Hebrews 7:7 the dispenser of the blessing is ever more exalted than the recipient of the blessing! Oecumenius: á¼Î¾á¿Ïε Ïὸν á¼Î²Ïαάμ , ἵνα Ïλεá¿Î¿Î½ á¼Î¾Î¬Ïá¿ Ïὸν ÎελÏιÏεδÎκ .
Verse 7
Hebrews 7:7 joined on by means of δΠ, since the verse contains the major of a syllogism. The minor is already furnished in the second half of Hebrews 7:6 , and the conclusion: “therefore Melchisedec is more exalted than Abraham,” is left to the readers themselves to supply.
The neuters Ïὸ á¼Î»Î±ÏÏον and Ïὸ κÏεá¿ÏÏον serve for the generalization of the statement, inasmuch as the author has only persons in view. Comp. Winer, Gramm. , 7 Aufl. p. 167.
The truth of the statement, however, is apparent, in that the author is thinking of the blessing imparted in the name of God and by virtue of the divine authority. For Melchisedec as the priest of God was the representative of God, or one divinely commissioned, in the communicating of the blessings.
Verse 8
Hebrews 7:8 . Second point of superiority . The Levitical priests are mortal men; but of Melchisedec it is testified that he lives.
By καὶ ὧδε μÎν , “and here,” reference is made to the Levitical priests, by á¼ÎºÎµá¿ δΠ, “but there,” to Melchisedec, because the Levitical priesthood still continues to exist to the time of our author, thus having something about it near and present; the historic appearing of Melchisedec, on the other hand, falls in the period of hoary antiquity.
δεκάÏÎ±Ï ] The plural, on account of the plurality of tithes levied by the Levitical priests.
á¼ÏοθνήÏκονÏÎµÏ ] as the principal notion placed before á¼Î½Î¸ÏÏÏοι .
á¼ÏοθνήÏκονÏÎµÏ á¼Î½Î¸ÏÏÏοι ] men who die (irrevocably or successively), comp. Hebrews 7:23 .
á¼ÎºÎµá¿ δὲ μαÏÏÏ ÏοÏÎ¼ÎµÎ½Î¿Ï á½ Ïι ζῠ] but there, one who has testimony that he lives, sc . δεκάÏην á¼Î»Î±Î²ÎµÎ½ . That by reason of the coherence with that which precedes only Melchisedec can be understood, and not (with Justinian, Jac. Cappellus, Heinsius, and Pyle) Christ , scarcely stands in need of mention. ζῠ, as opposition to á¼ÏοθνήÏκονÏÎµÏ , can be interpreted only absolutely, of the life which is not interrupted by death. That the author, in connection with μαÏÏÏ ÏοÏÎ¼ÎµÎ½Î¿Ï , had before his mind a testimony contained in the Holy Scriptures of the Old Covenant, admits of no doubt. Whether, however, he derived the testimony of Melchisedec’s continued life from the silence of Scripture as to Melchisedec’s death, or found in the declaration, Psalms 110:4 , a direct proof therefor, or, finally, combined the two facts together, and deduced his conclusion from both in common, is a question hardly to be decided. The first supposition is entertained by Calvin, Estius, Drusius, Piscator, Grotius, Owen, Wolf, Bengel, Stein, Bisping, Delitzsch, Maier, Moll, and others; the second , by Theodoret, Zeger, Whitby, Heinrichs, Bleek, Bloomfield, Alford, Conybeare, Kurtz, M‘Caul, Woerner, and others; the third , by Böhme, Riehm, Lehrbegr. des Hebräerbr . pp. 201, 454, and others.
Verses 9-10
Hebrews 7:9-10 . Third point of superiority . In Abraham, Levi the receiver of the tithes has also already been tithed by Melchisedec.
The formula á½¡Ï á¼ÏÎ¿Ï Îµá¼°Ïεá¿Î½ , of very common occurrence with classic writers, as likewise frequently met with in Philo, is found in the N. T. only here. It denotes either: to say it in one word (in short) , or: so to say , i.e. in some sense . Theophylact: Τὸ δὲ á½¡Ï á¼ÏÎ¿Ï Îµá¼°Ïεá¿Î½ á¼¢ ÏοῦÏο Ïημαίνει á½ Ïι καὶ á¼Î½ ÏÏ Î½ÏÏμῳ εἰÏεá¿Î½ , á¼¢ á¼Î½Ïá½¶ Ïοῦ ἵνʼ οá½ÏÏÏ Îµá¼´ÏÏ . In the former sense our passage is apprehended by Camerarius, Jac. Cappellus, Er. Schmid, Owen (preferably), Elsner, Wolf, Bengel, Heumann; in the latter, and this is here the more correct one, the Vulgate, Faber Stapulensis, Erasmus, Luther, Beza, Schlichting, Grotius, Carpzov, Kypke, Heinsius, Böhme, Kuinoel, Stuart, Bleek, de Wette, Stengel, Tholuck, Bloomfield, Bisping, Delitzsch, Alford, Maier, Moll, Kurtz, Ewald, Hofmann, Woerner, and the majority. The author himself feels that the thought he is on the point of expressing has something singular and unusual about it. Thus he mitigates and limits the harshness thereof by á½ Ï á¼ÏÎ¿Ï Îµá¼°Ïεá¿Î½ , whereby he indicates that the ensuing statement is, notwithstanding its inner truth, not to be understood literally.
διʼ á¼Î²Ïαάμ ] by Abraham, i.e. by the fact that Abraham gave the tenth. á¼Î²Ïαάμ is a genitive. Mistaken; Augustine ( de Genes. ad lit . x. 19): propter Abraham ; Photius (in Oecumenius): διὰ Ïὸν δεκαÏÏθÎνÏα á¼Î²Ïαάμ ÏηÏι ÏÏÏÏον Ïινὰ καὶ á½ á¼Î½ Ïá¿ á½ÏÏÏÏ Î±á½Ïοῦ á¼Ïι ὢν ÎÎµÏ á¿ Î´ÎµÎ´ÎµÎºÎ¬ÏÏÏαι .
ÎÎµÏ ÎÏ ] As is shown by the participle present in the addition ὠδεκάÏÎ±Ï Î»Î±Î¼Î²Î¬Î½Ïν , we have not to think of the mere individual personality of Levi, but of him in connection with his posterity, thus of Levi as ancestor and representative of the Jewish priests.
Verse 10
Hebrews 7:10 . Proof for the assertion Hebrews 7:9 . When Abraham gave the tenth to Melchisedec, he was as yet childless, and therefore at that time still bore his descendants as in germ in himself. When, accordingly, by the presentation of the tenth he acknowledged a superior rank of Melchisedec over himself, he rendered homage to the latter not only in his own person, but at the same time as the representative of his posterity, as yet incapable of independent action, because as yet unborn.
á¼Ïι á¼Î½ Ïá¿ á½ÏÏÏÏ Ïοῦ ÏαÏÏá½¸Ï Îµá¼¶Î½Î±Î¹ ] to be as yet in the loins of the father, or to be yet unborn . The expression is explained by the analogous á¼Î¾ÎÏÏεÏθαι á¼Îº Ïá¿Ï á½ÏÏÏÎ¿Ï ÏινÏÏ , Hebrews 7:5 : by generation to proceed, from one’s loins .
Ïοῦ ÏαÏÏÏÏ ] is not to be taken, with Bleek, as a “universally recognised designation” of Abraham ( i.e. as father of the Jews and Christians). It stands in special relation to Levi; thus: his father, wherein, of course, seeing Abraham was the great-grandfather of Levi, ÏαÏÎ®Ï is to be understood in the wider sense, or as progenitor.
Verse 11
Hebrews 7:11 . From the inferiority of the Levitical priesthood to the priesthood of Melchisedec, just proved, it followed that the former was imperfect and incapable of leading to perfection. This fact is now presupposed by the author as a self-evident consequence, and he proceeds at once to demonstrate the truth thereof.
οá½Î½ ] deduces the conclusion from Hebrews 7:5-10 , not from Hebrews 6:20 (de Wette, Bisping), whereby an interruption ensues in the continuity of the development begun by the author.
εἰ ] with the indicative preterite (Hebrews 4:8 , Hebrews 8:4 ), supposition of an impossible case: if there were, if there existed ; in combination with διά : if it were effected .
ÏελείÏÏÎ¹Ï ] perfection, i.e. attainment of the highest goal of mankind in a moral and religious respect. There is included in it the obtaining of the expiation of sins and the glory to come. Comp. Hebrews 9:9 , Hebrews 10:1 ; Hebrews 10:14 , Hebrews 11:40 .
á½ Î»Î±á½¸Ï Î³á½°Ï á¼Ïʼ αá½Ïá¿Ï νενομοθÎÏηÏαι ] for the people on the ground thereof hath received the law . These words can be taken only as a parenthesis (against Stein). νομοθεÏεá¿Î½ Ïινί signifies to give laws to one , to provide one with a law (here the Mosaic law). The mode of transposing this active construction into the passive á½ Î»Î±á½¸Ï Î½ÎµÎ½Î¿Î¼Î¿Î¸ÎÏηÏαι is quite the usual one; comp. Winer, Gramm. , 7 Aufl. p. 244 f.
á¼Ïʼ αá½Ïá¿Ï ] relates not to ÏελείÏÏÎ¹Ï (so, upon the supposition of the reading á¼Ïʼ αá½Ïá¿ , Vatablus, but undecided; Seb. Schmidt, Starck, Rambach), but to Ïá¿Ï ÎÎµÏ ÏÏικá¿Ï ἱεÏÏÏÏÎ½Ï . á¼Ïί , however, denotes: upon the ground or condition of the existence of the Levitical priesthood, i.e. the Levitical priesthood is indissolubly conjoined with the Mosaic law which the people has received; it forms a foundation pillar upon which the latter rests, so that with the fall of the one the other also must fall (Hebrews 7:12 ). Erroneously, because the statement thus arising would be too insignificant, and because á¼Ïί in this sense is used only with verba dicendi (comp. Galatians 3:16 ; Heindorf, ad Plat. Charm . p. 62; Bernhardy, Syntax , p. 248),
Schlichting and Grotius [as also Whitby]: de sacerdotio Levitico legem accepit [an interpretation already rejected by Junius and Piscator]; as likewise Bleek I.: the people had received legal instruction concerning the Levitical priesthood.
But to what end the parenthesis? Its design is to indicate the ground on which one might expect to attain to the ÏελείÏÏÎ¹Ï , if the Mosaic law were at all capable of leading thereto, by the intervention of the Levitical priesthood, since the Mosaic law is erected upon this very Levitical priesthood as its basis.
ÏÎ¯Ï á¼Ïι ÏÏεία ] sc . ἧν , or á¼Î½ ἦν . The words following ÏÏεία are not to be blended together into one thought (Faber Stapulensis, Luther, Baumgarten, Chr. Fr. Schmid), in such wise that λÎγεÏθαι is governed immediately by ÏÏεία , and again all the rest ( καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδὲκ á¼ÏεÏον á¼Î½Î¯ÏÏαÏθαι ἱεÏÎα καὶ οὠκαÏá½° Ïὴν Ïάξιν á¼Î±ÏÏν ) by λÎγεÏθαι . The position of the words would then be contorted, and one explicable on no justifying grounds. On the contrary, the infinitive clause καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδὲκ á¼ÏεÏον á¼Î½Î¯ÏÏαÏθαι ἱεÏÎα depends at once upon the immediately preceding ÏÎ¯Ï á¼Ïι ÏÏεία ; and to this first infinitive clause the second καὶ οὠκαÏá½° Ïὴν Ïάξιν á¼Î±Ïὼν λÎγεÏθαι forms an epexegetic parallel clause: What need was there still then (or: would there then still have been ) that another priest should arise “after the order of Melchisedec,” and not be called (priest) after the order of Aaron ?
á¼Ïι ] sc . after the Levitical priesthood had long been instituted, and in general the Mosaic law promulgated.
á¼ÏεÏον ] in distinction from á¼Î»Î»Î¿Î½ , brings prominently forward the dissimilarity of his nature and constitution as compared with that of the Levitical priests.
To καί we have not to supplement the whole idea á¼ÏεÏον ἱεÏÎα , but only ἱεÏÎα .
οὠ, however, is placed, not μή as the infinitive λÎγεÏθαι might seem to require, because the negation extends to only a part of the clause. οὠ, namely, is closely associated with καÏá½° Ïὴν Ïάξιν á¼Î±ÏÏν , and forms with the same merely a more precise definition to the ἱεÏÎα which is to be supplied, so that the total expression καὶ ( ἱεÏÎα ) οὠκαÏá½° Ïὴν Ïάξιν á¼Î±ÏÏν presents an opposition to the foregoing total expression καÏá½° Ïὴν Ïάξιν ÎελÏιÏεδὲκ á¼ÏεÏον ἱεÏÎα .
λÎγεÏθαι ] namely, Psalms 110:4 . That λÎγεÏθαι is not to be taken in the sense of eligi (Kuinoel, Stein, al .) is already shown by the λÎγεÏαι , Hebrews 7:13 .
Verses 11-17
Hebrews 7:11-17 . The Levitical priesthood in general has, together with the Mosaic law, lost its validity.
Verse 12
Hebrews 7:12 . In the parenthesis, Hebrews 7:11 , the author has brought forward in general the close connectedness of the Levitical priesthood with the Mosaic law, and thereby already indicated that if the former is an imperfect and unsatisfying one, the same also is true of the latter; the perishing of the one involves also the perishing of the other. This truth the author now further specially urges, by means of a corroboration of the parenthetical remark, Hebrews 7:11 . So in recent times also Alford and Woerner. Otherwise is the connection apprehended by Bleek, de Wette, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebräerbr . p. 484), Maier, and Moll. They refer Î³Î¬Ï to the main thought in Hebrews 7:11 , and find in Hebrews 7:12 an indication of the reason “why a change of the sacerdotal order would not have ensued without an urgent cause, namely, because such change would have involved also a change of the law in general.” But subject-matter and form of expression in Hebrews 7:12 point back to the parenthesis, Hebrews 7:11 . For in both the author is speaking of the inseparable conjunction of the Levitical priesthood with the Mosaic law; and á¼Ïʼ αá½Ïá¿Ï , Hebrews 7:11 , is resumed by Ïá¿Ï ἱεÏÏÏÏÎ½Î·Ï , Hebrews 7:12 ; νενομοθÎÏηÏαι , Hebrews 7:11 , by νÏÎ¼Î¿Ï , Hebrews 7:12 .
μεÏαÏιθεμÎÎ½Î·Ï ] denotes, like the μεÏάθεÏÎ¹Ï immediately following, certainly as to its verbal signification, only a transformation or change , (not specially, as Chrysostom, Piscator, Grotius, Bengel, Heinrichs, Stuart, and others suppose, a transference of the priesthood to another tribe of the Jewish people, or to a non-Aaronides). As regards the thing intended, however, as is manifest from the parallel á¼Î¸ÎÏηÏÎ¹Ï , Hebrews 7:18 , an actual rendering obsolete or abrogation is spoken of. The author thus still expresses himself with delicacy of feeling.
That, further, νÏÎ¼Î¿Ï is to be limited, neither, with Beza, Pareus, Piscator, Grotius, Wittich, Chr. Fr. Schmid, Zachariae, Whitby, Schulz, to the law of the priesthood , nor, with Calvin, Cornelius a Lapide, Jac. Cappellus, Carpzov, Kuinoel, Klee, and others, to the ceremonial law , but is to be interpreted of the Mosaic law in general , is self-evident.
Verse 13
Hebrews 7:13 . á¼Ïʼ á½Î½ ] With regard to whom . Comp. Mark 9:12-13 ; Romans 4:9 .
λÎγεÏαι ÏαῦÏα ] contains, like the λÎγεÏθαι of Hebrews 7:11 , a direct allusion to the declaration of God, Psalms 110:4 . Wrongly Paulus: that which I have said heretofore.
ÏÏ Î»á¿Ï á¼ÏÎÏÎ±Ï Î¼ÎµÏÎÏÏηκεν ] has part in another tribe ( i.e. in a tribe different from that of Levi), namely, as member thereof.
á¼Ï Ì á¼§Ï ] descended from which , or belonging to the number of its members .
οá½Î´Îµá½¶Ï ÏÏοÏÎÏÏηκεν Ïá¿· Î¸Ï ÏιαÏÏηÏίῳ ] no one , namely, according to the ordinance of the law, attends at the altar, i.e. performs the priestly functions.
Verses 13-14
Hebrews 7:13-14 . First proof of Hebrews 7:12 . Levitical priesthood and Mosaic law have lost their validity. For Christ, to whom the utterance of God, Psalms 110:4 , refers, belongs in point of fact to another tribe, which, according to Mosaic ordinance, has nothing to do with the administration of the priesthood.
Verse 14
Hebrews 7:14 . Further evidencing of Hebrews 7:13 .
ÏÏÏδηλον Î³Î¬Ï á½ Ïι ] for it is clearly apparent that . The ÏÏο in ÏÏÏδηλον is not to be taken, with Peirce (following Owen), temporally , according to which the sense would be, that Christ’s descent from the tribe of Judah was made known beforehand, i.e. before He had yet arisen upon earth, with which, in the first place, the perfect á¼Î½Î±ÏÎÏαλκεν does not harmonize, but contains the notion of lying manifestly before the eyes . Theodoret: Ïὸ ÏÏÏδηλον á½¡Ï á¼Î½Î±Î½ÏίῤῥηÏον ÏÎθεικε . ÏÏο serves, therefore, only for the strengthening of the simple δá¿Î»Î¿Î½ . Comp. 1 Timothy 5:24-25 .
á¼Î¾ ἸοÏδα ] out of Judah, i.e. from the tribe of Judah (comp. Revelation 5:5 ; Genesis 49:9-10 ). With emphasis preposed.
á¼Î½Î±ÏÎÏαλκεν ] has arisen or sprung forth . The figure which underlies the verb is either that of a rising star (comp. Numbers 24:17 ; Malachi 4:2 ; Isaiah 40:1 ), or of a tender shoot coming up from the ground (Genesis 19:25 ; Isaiah 44:4 ; Ezekiel 17:6 ; comp. also á¼Î½Î±Ïολή , צְ×Ö·× , with reference to the Messiah, Jeremiah 23:5 ; Zechariah 3:8 ; Zechariah 6:12 ).
ὠκÏÏÎ¹Î¿Ï á¼¡Î¼á¿¶Î½ ] Jesus Christ.
Îµá¼°Ï á¼£Î½ ÏÏ Î»Î®Î½ in reference to which tribe.
ÏεÏá½¶ ἱεÏÎÏν ] sc. who should be taken out of the same.
Verse 15
Hebrews 7:15 . Îαὶ ÏεÏιÏÏÏÏεÏον á¼Ïι καÏάδηλÏν á¼ÏÏιν ] and the more still is it evident , namely, that with the Levitical priesthood the whole Mosaic law, too, is changed (and deprived of validity), Hebrews 7:12 . Comp. also Hebrews 7:18 . Not: what difference there is between the Levitical and the N. T. priesthood (Chrysostom: Ïὸ μÎÏον Ïá¿Ï ἱεÏÏÏÏÎ½Î·Ï á¼ÎºÎ±ÏÎÏÎ±Ï , Ïὸ διάÏοÏον , Clarius, Zeger, Bisping); nor yet that perfection is to be found, not in the Levitical priesthood, but in the priesthood of Christ (Jac. Cappellus, Bengel, Hofmann, Schriftbew . II. 1, 2 Aufl. p. 551; Delitzsch); and just as little: that the priesthood is changed (Primasius, Justinian, Owen, Hammond, Rambach, Chr. Fr. Schmid, Stuart, Klee, Paulus). Quite mistakenly Ebrard: to καÏάδηλÏν á¼ÏÏιν we have to supply from Hebrews 7:14 the clause á½ Ïι á¼Î¾ ἸοÏδα á¼Î½Î±ÏÎÏαλκεν ὠκÏÏÎ¹Î¿Ï á¼¡Î¼á¿¶Î½ : “that Jesus descended from Judah is first in itself an acknowledged fact (Hebrews 7:14 ); this, however, is so much the more clear, since (Hebrews 7:15 ) it follows from the Melchisidecian nature of His priesthood that He could not be born καÏá½° νÏμον !” How then could it be inferred from the fact that Jesus could not be born καÏá½° νÏμον , that He must have descended precisely “from Judah”?!
καÏάδηλον ] a similar intensifying of the simple form, as previously ÏÏÏδηλον .
εἰ ⦠á¼Î½Î¯ÏÏαÏαι ] if, as surely is the case, there arises . [82] εἰ thus, as to the sense, equal to á¼Ïειδή (Oecumenius, Theophylact).
καÏá½° Ïὴν á½Î¼Î¿Î¹ÏÏηÏα ÎελÏιÏεδÎκ ] as the main idea placed first, and á½Î¼Î¿Î¹ÏÏÎ·Ï an elucidation of the ÏÎ¬Î¾Î¹Ï in the passage of the Psalms.
The subject in the conditional clause is ἱεÏÎµá½ºÏ á¼ÏεÏÎ¿Ï (if ⦠another priest arises), not merely á¼ÏεÏÎ¿Ï (Schulz: “if ⦠another is appointed as priest”), nor yet Jesus (if He ⦠arises as another priest).
[82] That Stein would combine εἰ and á½ Ï in the sense: “It is quite clear to all that, if at any time another priest after the manner of Melchisedec arises, he then,” etc., deserves to be mentioned only as a curiosity.
Verses 15-17
Hebrews 7:15-17 . Second proof of Hebrews 7:12 . The abrogation of the Levitical priesthood and the Mosaic law follows further from the fact that the new priest who is promised is to bear resemblance to Melchisedec, whereby it is made manifest that his characteristic peculiarity is one quite different from that of the Levitical priests.
Verse 16
Hebrews 7:16 . Nearer indication as to what is implied by the characteristic καÏá½° Ïὴν á½Î¼Î¿Î¹ÏÏηÏα ÎελÏιÏεδÎκ , Hebrews 7:15 , what peculiarity of priesthood is expressed by the same.
á½ Ï ] sc . ἱεÏÎµá½ºÏ á¼ÏεÏÎ¿Ï , not: ÎελÏιÏεδÎκ .
á½Ï ⦠γÎγονεν ] who ⦠has become so ( sc . priest).
οὠκαÏá½° νÏμον á¼Î½Ïολá¿Ï ÏαÏÎºÎ¯Î½Î·Ï Îº . Ï . λ .] not according to the law of a fleshly command, but according to the power of indestructible [or indissoluble ] life . In connection with νÏÎ¼Î¿Ï , Chrysostom, Oecumenius, Theophylact, Böhme, Kuinoel, Tholuck, Delitzsch, and others think of the Mosaic law ; but against this argues the singular á¼Î½Ïολá¿Ï ÏαÏÎºÎ¯Î½Î·Ï , to take which, with the expositors mentioned, in the sense of the plural (according to the Mosaic law, whose essence consists in fleshly ordinances), or as a collective designation of the constituent parts of the law as ὠνÏÎ¼Î¿Ï Ïῶν á¼Î½Ïολῶν , Ephesians 2:15 , is arbitrary. νÏÎ¼Î¿Ï is therefore to be taken, as Romans 7:21 ; Romans 7:23 , in the more general sense: norm (rule, standard), and the á¼Î½Ïολή is the special precept or ordinance which the Mosaic law contains regarding the Levitical priesthood.
It is called fleshly , however, according to Carpzov, Böhme, Stuart, and others, because it is mutable and transitory; more correctly, nevertheless: because it lays stress only upon external, earthly things , which fall a prey to transitoriness, and (comp. the contrast á¼Î»Î»á½° καÏá½° δÏναμιν κ . Ï . λ .) appoints as priests only mortal men , of whom one after another is snatched away by death. Schlichting: carnale (praeceptum) vocatur, quia totum ad carnem spectabat, carnisque rationem habebat. Partim enim ad certam stirpem, nempe Aaronicam, sacerdotii dignitatem adstrinxerat, partim mortalitati pontificum, quae carnis propria est, consulens, successionis jura descripserat. Inde enim factum est, ut unum alteri succedere juberet, quo, morientibus sacerdotibus, sacerdotium tamen ipsum perpetuaretur.
καÏá½° δÏναμιν ζÏá¿Ï á¼ÎºÎ±ÏαλÏÏÎ¿Ï ] i.e. inasmuch as the power of living for ever is inherent in Him. Comp. Hebrews 7:17 ; Hebrews 7:24 . Improperly do Cameron, Dorscheus, Calov, al. , refer it as well , or solely , to Christ’s power of communicating intransitory life to others . But wrongly, too, Hofmann ( Schriftbew . II. 1, 2 Aufl. p. 551 f.), Delitzsch, and Alford: the ζÏá½´ á¼ÎºÎ±ÏÎ¬Î»Ï ÏÎ¿Ï is to be limited to that life of Christ which began with His resurrection. On the contrary, the ζÏá½´ á¼ÎºÎ±ÏÎ¬Î»Ï ÏÎ¿Ï is thought of as a property inherent in the ἱεÏÎµá½ºÏ á¼ÏεÏÎ¿Ï , without respect to relation of time. Comp. also Riehm, Lehrbegr. des Hebräerbr . p. 458, Obs .
Verse 17
Hebrews 7:17 . Scripture proof for καÏá½° δÏναμιν ζÏá¿Ï á¼ÎºÎ±ÏαλÏÏÎ¿Ï , Hebrews 7:16 . This Scripture proof the author finds in the Îµá¼°Ï Ïὸν αἰῶνα , Psalms 110:4 , upon which words, therefore, the emphasis rests in Hebrews 7:17 .
μαÏÏÏ Ïεá¿Ïαι Î³Î¬Ï ] for he (namely, the ἱεÏÎµá½ºÏ á¼ÏεÏÎ¿Ï , Hebrews 7:15 , i.e. Christ) has the testimony . μαÏÏÏ Ïεá¿Ïαι is not to be taken impersonally : “it is witnessed” (Bleek, Bisping, Conybeare, al. ).
á½ Ïι ] recitative, as Hebrews 10:8 , Hebrews 11:18 .
Verses 18-19
Hebrews 7:18-19 . Elucidation of that which is signified by this proclamation in the psalm, of the arising of a new everlasting priest after the manner of Melchisedec (Hebrews 7:17 ). By virtue of that proclamation of God, the Mosaic institution of the priests, and with it the Mosaic law in general, is declared and that with good reason to be devoid of force; and, on the other hand, a better hope is brought in. Theodoret: ΠαÏεÏαι , ÏηÏίν , ὠνÏÎ¼Î¿Ï , á¼ÏειÏάγεÏαι δὲ ἡ Ïῶν κÏειÏÏÏνÏν á¼Î»ÏÎ¯Ï .
Hebrews 7:18-19 contain a single proposition, dividing itself into two halves by means of μὲν ⦠δΠ, for which γίνεÏαι forms the common verb, and in which οá½Î´á½²Î½ Î³á½°Ï á¼ÏελείÏÏεν ὠνÏÎ¼Î¿Ï constitutes a parenthesis. So, rightly, Theodoret, Oecumenius, Theophylact, Primasius, Luther, Zeger, Camerarius, Estius, Peirce, Bengel, M‘Lean, Schulz, Böhme, Bleek, de Wette, Stengel, Tholuck, Bloomfield, Conybeare, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebräerbr . p. 592), Alford, Maier, Moll, Kurtz, Ewald, Hofmann, Woerner, and the majority. Others construe differently, in taking each of the two verses as an independent statement in itself. They then vary as regards the interpretation of á¼ÏειÏαγÏγή , Hebrews 7:19 , as this is looked upon either as predicate or as subject. As predicate it is taken by Faber Stapulensis, Erasmus ( Version ), Vatablus, Calvin, Hunnius, Jac. Cappellus, Pyle, Ebrard, and others, in supplying á¼ÏÏίν or ἦν , and regarding as subject thereto ὠνÏÎ¼Î¿Ï . According to this, the sense would be: for nothing has the law brought to perfection; but it is (or its meaning consists in this, that it is) a bringing in of a better hope. But against this argues the fact that, if á¼ÏειÏαγÏγὴ δΠwas intended to form the opposition to the first half of Hebrews 7:19 , the author could not possibly after having placed a verb ( á¼ÏελείÏÏεν ) in the first half, consisting as it does only of a few words have continued in the second half otherwise than with a verb; he must have written á¼ÏειÏάγει δὲ κÏείÏÏονα á¼Î»Ïίδα instead of á¼ÏειÏαγÏγὴ δὲ κ . Ï . λ . Moreover, á¼Ïί in á¼ÏειÏαγÏγή would have remained without any reference upon the supposition of this construction. As subject á¼ÏειÏαγÏγή is looked upon by Beza, Castellio, Pareus, Piscator, Schlichting, Owen, Seb. Schmidt, Carpzov, Whitby, Michaelis, Semler, Ernesti, Valckenaer, Heinrichs, Stuart, and others. The sense would then be: the law indeed brought nothing to perfection; but the bringing in of a better hope did lead to perfection. Against this view, however, the consideration is decisive, that in such case, inasmuch as the preceding νÏÎ¼Î¿Ï has the article, á¼ÏειÏαγÏγή also must have obtained the article.
The statement of Hebrews 7:18 is to be understood in special relation to the subject in question (not, as is done by Schlichting, Heinrichs, and others, as a truth of universal import). The article before ÏÏοαγοÏÏÎ·Ï á¼Î½Ïολá¿Ï is wanting, because the design was to express the á¼Î½Ïολή regarding the Levitical priesthood as one which had only the character of an á¼Î½Ïολὴ ÏÏÎ¿Î¬Î³Î¿Ï Ïα .
á¼Î¸ÎÏηÏÎ¹Ï ] a declaring void of force, abrogation . Comp. á¼Î¸ÎµÏεá¿Î½ , Galatians 3:15 . The substantive only here and Hebrews 9:26 .
γίνεÏαι ] results , namely, in the declaration of God, Psalms 110:4 .
The á¼Î½Ïολή , the command , denotes not the whole Mosaic law (Chrysostom, Theodoret, Oecumenius, Theophylact, Primasius, Calvin, Grotius, Hammond, Owen, M‘Lean, Böhme, Kuinoel, Stuart, Klee, Bloomfield), but the ordinance regarding the Levitical priesthood therein contained. Only with Hebrews 7:19 does the author transfer to the whole that which he here states concerning a part.
The á¼Î½Ïολή , however, is termed ÏÏοάγονÏα (comp. 1 Timothy 1:18 ; 1 Timothy 5:24 ), because, as a constituent part of the O. T., it preceded in point of time the institution of the New Covenant. Yet, at the same time, there lies in the emphatically preposed participle, on account of its reciprocal relation to á¼ÏειÏαγÏγή , Hebrews 7:19 , at least the additional indication delicately conveyed, that this á¼Î½Ïολή , since just as a mere precursor of something future it points beyond itself, naturally bears the character of the merely temporary and consequently unsatisfactory .
διὰ Ïὸ αá½Ïá¿Ï á¼ÏÎ¸ÎµÎ½á½²Ï ÎºÎ±á½¶ á¼Î½ÏÏελÎÏ ] on account of its weakness and unprofitableness . The á¼Î½Ïολή was weak , since it did not possess the strength to attain its object, namely, the reconciliation of men to God; but, because in such manner it did not fulfil the end of its existence, it became for that very reason something unprofitable and unserviceable . On á¼ÏθενÎÏ , comp. Romans 8:3 ; Galatians 4:9 .
οá½Î´Îν ] is not to be limited by means of οá½Î´Îνα (Chrysostom, Oecumenius, Theophylact, Schlichting, Grotius, Carpzov, Kuinoel, Bisping), but, on the contrary, is to be left in the full universality of the neuter. Completion in general, in whatever respect, the law was not in a position to bring about.
á¼ÏειÏαγÏγή ] a doubly composite term. Literally: introduction upon or in addition to, i.e. the bringing in of something new in addition to, or over and above, an object already present (here: in addition to the ÏÏÎ¿Î¬Î³Î¿Ï Ïα á¼Î½Ïολή , Hebrews 7:18 ). á¼Ïί in á¼ÏειÏαγÏγή corresponds therefore to the ÏÏÏ in ÏÏοαγοÏÏÎ·Ï .
κÏείÏÏÎ¿Î½Î¿Ï á¼Î»ÏÎ¯Î´Î¿Ï ] of a better hope, sc . than the ÏÏÎ¿Î¬Î³Î¿Ï Ïα á¼Î½Ïολή was in a position to afford. [83] Better, more excellent, is the hope founded upon the newly instituted priesthood, in that this hope is certain and infallible, thus in reality leads to the desired goal.
δι Ì á¼§Ï á¼Î³Î³Î¯Î¶Î¿Î¼ÎµÎ½ Ïá¿· θεῷ ] by means of which we draw nigh unto God (James 4:8 ). Comp. Hebrews 6:19 : εἰÏεÏÏομÎνην Îµá¼°Ï Ïὸ á¼ÏÏÏεÏον Ïοῦ καÏαÏεÏάÏμαÏÎ¿Ï , and Hebrews 10:19 ff. In contrast with the character of the Old Covenant, since the people were not permitted to enter the Most Holy Place, where the throne of Jehovah was. Cf. Hebrews 9:6 ff.
[83] We have not to explain, with Schulz: “So is then ⦠something better introduced, the hope, by virtue of which,” etc. To the same result as Schulz does Delitzsch also come, when he observes: “It is not meant that the law also afforded a hope, and that the one introduced by the word of the psalm is only by comparison better; but the κÏείÏÏÏν á¼Î»ÏÎ¯Ï , which possesses that which is truly perfected in the future, in the world beyond the grave, into which its anchor has been sunk (Hebrews 6:19 ), stands opposed to the á¼Î½Ïολή in the present state of its unsatisfying praxis.” In the same manner, lastly, Alford: “The contrast is between the ÏÏÎ¿Î¬Î³Î¿Ï Ïα á¼Î½Ïολή , weak and unprofitable, and a better thing, viz. the á¼Î»ÏÎ¯Ï , which brings us near to God. This κÏείÏÏονÏÏ ÏÎ¹Î½Î¿Ï , ÏÎ¿Ï ÏÎÏÏιν á¼Î»ÏÎ¯Î´Î¿Ï Îº . Ï . λ ., is expressed by κÏείÏÏÎ¿Î½Î¿Ï á¼Î»ÏÎ¯Î´Î¿Ï .”
Verses 20-22
Hebrews 7:20-22 . As one element in the superiority of the everlasting priesthood after the manner of Melchisedec, assigned to Christ, over the Levitical priesthood has been already implicitly brought forward, Hebrews 7:18-19 , namely, that the goal, for the attainment of which the strength was lacking to the Levitical priesthood, is really attained by the everlasting priesthood. A second point of superiority in the new order of things over the old follows in Hebrews 7:20-22 . Of less moment than the everlasting priesthood of Jesus must the Levitical priesthood be; for the former was constituted by God by virtue of a declaration upon oath, the latter without a declaration upon oath. Hebrews 7:20-22 form again a single period, the protasis being contained in καὶ καθ Ì á½ Ïον οὠÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï , to which then καὶ ÏοÏοῦÏο κ . Ï . λ ., Hebrews 7:22 , corresponds as the apodosis, while all that intervenes ( οἱ μὲν Î³Î¬Ï , to the end of Hebrews 7:21 ) is a parenthesis. Wrongly do Chrysostom, Theodoret, Erasmus, Calvin (in the translation), Er. Schmid, and others join καὶ καθ Ì á½ Ïον οὠÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï , too, to the closing words of Hebrews 7:19 : and, indeed, a hope which is better, inasmuch as it is not brought in without an oath . So also Luther: “and moreover, which is a great thing, not without oath;” while, with not less violence, Lud. Cappellus, who, in enclosing Hebrews 7:18-19 within a parenthesis, and taking καὶ καθ Ì á½ Ïον οὠÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï with Hebrews 7:17 , gives as the sense: “Deus constituit Christum sacerdotem secundum ordinem Melchisedec, et quidem non sine jurejurando.”
καί ] coupling on a farther link in the chain of enumeration, as Hebrews 7:8-9 ; Hebrews 7:23 .
καὶ καθ Ì á½ Ïον οὠÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï ] sc. ἱεÏεÏÏ á¼ÏÏιν γεγονÏÏ ; and inasmuch (Hebrews 9:27 ) as He has become priest not without a declaration upon oath, i.e. He has not become so without God having sanctioned His appointment to be a priest by a declaration upon oath (namely, by virtue of the oath, with which the declaration, Psalms 110:4 , is introduced). Only this mode of supplementing is warranted by the connection, as is shown partly by the οἱ μὲν Î³á½°Ï ÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï Îµá¼°Ïὶν ἱεÏεá¿Ï γεγονÏÏÎµÏ immediately following, partly by the circumstance that the author is still engaged in the exposition of the Scripture statement, Hebrews 7:17 , this statement thus containing for him the gist of the matter; as, accordingly, this declaration of Scripture is repeated anew, Hebrews 7:21 , and then likewise the εἰÏὶν ἱεÏεá¿Ï γεγονÏÏÎµÏ recurs in the further member of the thought, Hebrews 7:23 f. The explanation therefore of Seb. Schmidt, Wolf, Heinrichs, Böhme, Kuinoel, Ebrard, Alford, Kurtz, and others is to be rejected, when to καθ Ì á½ Ïον οὠÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï they supplement from the apodosis Î´Î¹Î±Î¸Î®ÎºÎ·Ï á¼Î³Î³Ï Î¿Ï Î³Îγονεν ; as also that of Storr, Schulz, Bleek, de Wette, Tholuck, Bisping, Delitzsch, Moll, and Hofmann, when they supply ÏοῦÏο ( sc. á¼ÏειÏαγÏγὴ κÏείÏÏÎ¿Î½Î¿Ï á¼Î»ÏÎ¯Î´Î¿Ï ) γίνεÏαι ( γÎγονεν ).
οἱ μὲν Î³Î¬Ï ] namely, the Levitical priests.
ÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï ] since nothing is related in Scripture of an oath of God, when He destined Aaron and his posterity to be priests.
εἰÏὶν γεγονÏÏÎµÏ ] forms one idea: have become . Wrongly, Paulus and Klee: are priests who have become so without an oath. Böhme (and so also Hofmann): “sunt sacerdotes, sed sine juramento (illi quidem singuli deinceps) facti” which must have been expressed by εἰÏὶν ἱεÏεá¿Ï ÏÏÏá½¶Ï á½ÏκÏμοÏÎ¯Î±Ï Î³ÎµÎ³Î¿Î½ÏÏÎµÏ . Still more widely mistaken the view of Michaelis ad Peirc.: “fuerunt, i.e. esse desierunt,” which is grammatically as well as logically impossible. The tempus periphrasticum εἰÏὶν γεγονÏÏÎµÏ marks the fact already belonging to the past as still extending onwards into the present.
ὠδΠ] namely, Christ .
μεθ Ì á½ÏκÏμοÏÎ¯Î±Ï ] sc. ἱεÏεÏÏ á¼ÏÏιν γεγονÏÏ .
διὰ Ïοῦ λÎγονÏÎ¿Ï ÏÏá½¸Ï Î±á½ÏÏν ] i.e. in the sense of the author: by God , not: by the psalmist (Rambach, Heinrichs), although certainly the statement, Psalms 110:4 , that God hath sworn and will not repent of this oath, forms not a constituent part of the words of God Himself, but a remark of the psalmist, with which he introduces the words of God. Yet, when in the psalm it is said that God has sworn, and of this oath He will not repent, and then there is adduced as the subject-matter of this oath the declaration: Ïὺ ἱεÏÎµá½ºÏ Îº . Ï . λ ., this is tantamount to saying that God has declared by virtue of an irreversible oath: Ïὺ ἱεÏÎµá½ºÏ Îº . Ï . λ . As, accordingly, the psalmist is relating the words of God, so does he also relate the oath which preceded them.
Verse 22
Hebrews 7:22 . The apodosis: Jesus has become the surety of a so much more excellent covenant, i.e. so much more excellent is the covenant of which Jesus has become surety.
á¼Î³Î³Ï Î¿Ï ] in the N. T. only here. Comp. however, 2Ma 10:28 ; Sir 29:15-16 .
Surety of a better covenant has Jesus become, i.e. in the person of Jesus pledge and guarantee is given that a better covenant has been established by God. For Christ, the Son of God, had become man in order to proclaim this covenant upon earth, had sealed it by His sufferings and death, and had been mightily accredited by His resurrection from the dead as a Founder of the Covenant who had been sent by God.
Incorrectly do Piscator, Owen, Calov, Wittich, Braun, and others find the thought expressed that Christ became surety to God for men, in that He vicariously took upon Himself the guilt which they must have borne; while, just as erroneously, Limborch, Baumgarten, Chr. Fr. Schmid, and others contend that a reciprocal suretyship, for God with men and for men with God, is meant. Each of these views has the context against it; since there respect is had only to that which has been guaranteed to men by the new order of things. Comp. Hebrews 7:19 : κÏείÏÏÎ¿Î½Î¿Ï á¼Î»ÏÎ¯Î´Î¿Ï , δι Ì á¼§Ï á¼Î³Î³Î¯Î¶Î¿Î¼ÎµÎ½ Ïá¿· θεῷ ; Hebrews 7:25-26 .
ἸηÏÎ¿á¿¦Ï ] with emphasis placed at the end.
Verse 23
Hebrews 7:23 . Îαί ] parallel to the καί , Hebrews 7:20 .
καὶ οἱ μὲν ÏλείονÎÏ Îµá¼°Ïιν ἱεÏεá¿Ï γεγονÏÏÎµÏ ] and they on the one hand have as several (or as a plurality ) become priests, i.e. of Levitical priests there is a multiplicity. Attention is not here called to the peculiarity that many priests always existed contemporaneously the one with the other (so Erasmus, Paraphr. , Braun, Delitzsch), or that “the Levitical priesthood was not given to one , but to a lineage” (Hofmann). That which is meant is as is evident from the immediately following διὰ Ïὸ θανάÏῳ κÏλÏεÏθαι ÏαÏαμÎνειν , and from Hebrews 7:24 the successive plurality, in that one dies after another, and consequently the one succeeds the other. For the author in thus speaking has before his mind the high priests , since it is just with these that Christ is placed in parallel. Comp. Hebrews 7:26 ff., al.
διὰ Ïὸ θανάÏῳ κÏλÏεÏθαι ÏαÏαμÎνειν ] because (wrongly de Wette: “by the fact that”) they are (wrongly de Wette and Bisping: “were”) prevented by death from continuing .
ÏαÏαμÎνειν ] not: á¼Î½ ÏῠἱεÏÏÏÏνῠ(so Oecumenius, who is followed by Grotius, Seb. Schmidt, Storr, Kuinoel, Klee, Stein, Bloom-field, Delitzsch, Riehm, Lehrbegr. des Hebräerbr . pp. 459, 437; Alford, Maier, Kurtz, Hofmann, Woerner, and others). It denotes, as is clear from the corresponding διὰ Ïὸ μÎνειν αá½Ïὸν Îµá¼°Ï Ïὸν αἰῶνα , Hebrews 7:24 , to continue in life . Comp. also Philippians 1:25 , and Meyer ad loc .
Verses 23-25
Hebrews 7:23-25 . Third point of superiority of the priesthood of Christ over the Levitical priesthood . The Levitical priests die one after the other; Christ’s priesthood, on the other hand, is, since He ever lives, an unchangeable and intransitory one. The author consequently lays special stress upon that point of superiority to which already, Hebrews 7:16 f. (comp. Hebrews 7:8 ), he had pointed.
Verse 24
Hebrews 7:24 . The other, on the other hand, because (not “by the fact that,” de Wette, Bisping) He abides unto eternity, has His priesthood as an unchangeable one .
μÎνειν Îµá¼°Ï Ïὸν αἰῶνα ] must not be explained, with Estius, Seb. Schmidt, and others, of abiding for ever as priest . For in this way the declaration of Hebrews 7:24 becomes tautological. The expression denotes the everlasting duration of life (comp. John 12:34 ; Joh 21:22-23 ; 1 Corinthians 15:6 ; Philippians 1:25 ), is thus equivalent to the ÏάνÏοÏε ζá¿Î½ , Hebrews 7:25 .
á¼ÏαÏάβαÏÎ¿Ï ] a word belonging to later Greek (comp. Lobeck, ad Phryn . p. 313), save here, foreign to the N. T., as also to the LXX. Erasmus, Schlichting, Bengel, Schulz, Böhme, Stengel, Stuart, Ebrard, Hofmann, Conybeare, and the majority, take it in the active signification: not passing over to another, thus remaining with the same person , or unchanging . So, as it would seem, already Theodoret ( οá½ÏÎ¿Ï Î´á½² á¼Î¸Î¬Î½Î±ÏÎ¿Ï á½¢Î½ Îµá¼°Ï á¼ÏεÏον οὠÏαÏαÏÎμÏει Ïá¿Ï ἱεÏÏÏÏÎ½Î·Ï Ïὸ γÎÏÎ±Ï ), Oecumenius ( á¼Î´Î¹Î¬Î´Î¿Ïον , á¼ÏελεÏÏηÏον ), Theophylact ( á¼Î´Î¹Î¬ÎºÎ¿Ïον , á¼Î´Î¹Î¬Î´Î¿Ïον ). More correctly, however, because more consistently with the demonstrable usage of the language (see instances in Wetstein and Bleek), does Bleek, after the precedent of Elsner, insist upon the passive signification: “that which may not be overstepped, transgressed; therefore: inviolable, unalterable, immutable,” which then, it is true, includes likewise the notion of “unchanging.”
Verse 25
Hebrews 7:25 . á½Î¸ÎµÎ½ ] Wherefore, sc . because His priesthood is an everlasting one.
καί ] also , represents the statement, Hebrews 7:25 , as being the natural effect of the á¼ÏαÏάβαÏον á¼Ïειν Ïὴν ἱεÏÏÏÏνην , Hebrews 7:24 , as its cause.
Îµá¼°Ï Ïὸ ÏανÏελÎÏ ] means: perfectly, completely, entirely (comp. Luke 13:11 ), and combines with ÏÏζειν in one idea. Theodoret: αá½Ïὸν Î³á½°Ï ÏÏζειν á¼¡Î¼á¾¶Ï Îµá¼´Ïηκεν καὶ Ïελείαν ÏÏÏηÏίαν ÏαÏÎÏειν . The meaning: in perpetuum , attached to the word by the Peshito, the Vulgate, Chrysostom ( οὠÏÏá½¸Ï Ïὸ ÏαÏὸν μÏνον , ÏηÏίν , á¼Î»Î»á½° καὶ á¼ÎºÎµá¿ á¼Î½ ÏῠμελλοÏÏῠζÏá¿ ), Oecumenius, Theophylact, Luther, Calvin, Schlichting, Grotius, Heinrichs, Schulz, Stein, Stengel, and others, in joining it either with ÏÏζειν or with δÏναÏαι , is in accordance neither with the etymology nor the usage (instances in Bleek), but arises only from the connection, and is consequently to be rejected.
ÏÏζειν ] save , embraces the deliverance from the misery of sin and its consequences, and, on the other hand, the communication of everlasting blessedness. Too restricted, Hofmann: the answering of prayer, and deliverance out of every assault.
ÏÎ¿á½ºÏ ÏÏοÏεÏÏομÎÎ½Î¿Ï Ï Î´Î¹Ê¼ αá½Ïοῦ Ïá¿· θεῷ ] those who through Him, i.e. through faith in Him, draw near to God .
ÏάνÏοÏε ζῶν Îµá¼°Ï Ïὸ á¼Î½ÏÏ Î³Ïάνειν á½Ïá½²Ï Î±á½Ïῶν ] seeing that He evermore lives, to make intercession for them (Romans 8:26-27 ; Romans 8:34 ), or to represent them ( sc . in the presence of God). More precise unfolding of the notion already lying in ὠθεν .
Similarly for the rest does Philo, too, ascribe to his Logos an intercession with God. Comp. Vit. Mos . iii. p. 673 C (with Mangey, II. p. 155): á¼Î½Î±Î³ÎºÎ±á¿Î¿Î½ Î³á½°Ï á¼¦Î½ Ïὸν ἱεÏÏμÎνον Ïá¿· Ïοῦ κÏÏÎ¼Î¿Ï ÏαÏÏί , ÏαÏακλήÏῳ ÏÏá¿Ïθαι ÏελειοÏάÏῳ Ïὴν á¼ÏεÏὴν Ï á¼±á¿· , ÏÏÏÏ Ïε á¼Î¼Î½Î·ÏÏίαν á¼Î¼Î±ÏÏημάÏÏν καὶ ÏοÏηγίαν á¼ÏθονÏÏάÏÏν á¼Î³Î±Î¸á¿¶Î½ .
Quis rer. div. haer . 42, p. 509 B (with Mangey, I. p. 501): ὠδʼ αá½Ïá½¸Ï á¼±ÎºÎÏÎ·Ï Î¼Îν á¼ÏÏι Ïοῦ θνηÏοῦ , κηÏαίνονÏÎ¿Ï á¼ÎµÎ¯ , ÏÏá½¸Ï Ïὸ á¼ÏθαÏÏον .
Verse 26
Hebrews 7:26 . Proof for the actual existence of a high priest who is able in a perfect manner to procure salvation, since He ever liveth to represent in the presence of God those who believe in Him (Hebrews 7:25 ), derived from the meetness and adaptedness to our need of just such a high priest: for such a high priest (as had just been described, Hebrews 7:25 ) also beseemed us . ÏοιοῦÏÎ¿Ï begins no parenthesis, so that á½ ÏÎ¹Î¿Ï Îº . Ï . λ . were only “the continuation of a series begun with ÏάνÏοÏε ζῶν Îµá¼°Ï Ïὸ á¼Î½ÏÏ Î³Ïάνειν á½Ïá½²Ï Î±á½Ïῶν ” (Hofmann), nor is “ Î¿á¼·Î¿Ï á½ á¼¸Î·ÏÎ¿á¿¦Ï to be supplemented from Hebrews 7:22 ” (Woerner), nor does it serve for the introducing or preparing the way for the following predicates, á½ ÏÎ¹Î¿Ï Îº . Ï . λ . (Grotius, Tholuck, al .), but refers back to the characterization, Hebrews 7:25 ; while, then, with á½ ÏÎ¹Î¿Ï Îº . Ï . λ . a newly beginning further description of this so constituted high priest, or a further unfolding of the ÏοιοῦÏÎ¿Ï , follows, in such wise that the á½ ÏÎ¹Î¿Ï Îº . Ï . λ . thus attached is best rendered by: He, since He is holy , etc., beseemed us.
καί ] also, i.e. exactly. See Winer, Gramm. , 7 Aufl. p. 408.
á½ ÏÎ¹Î¿Ï ] holy or pure . In regard to the relation towards God . Comp. 1 Thessalonians 2:10 ; Eph 4:24 ; 1 Timothy 2:8 ; Titus 1:8 . With the LXX. for the most part translation of ×ָסִ×× , e.g. Psalms 4:4 (3), Psalms 16:10 (Acts 2:27 ; Acts 13:35 ), Psalms 30:5 (4).
á¼ÎºÎ±ÎºÎ¿Ï ] free from κακία , from craft and malice. In regard to the relation towards men. Chrysostom: á¼ÎºÎ±ÎºÎ¿Ï Ïί á¼ÏÏιν ; á¼ÏÏνηÏÎ¿Ï , οá½Ï á½ÏÎ¿Ï Î»Î¿Ï Â· καὶ á½ Ïι ÏοιοῦÏÎ¿Ï , á¼ÎºÎ¿Ï ε Ïοῦ ÏÏοÏήÏÎ¿Ï Î»ÎγονÏÎ¿Ï Â· Îá½Î´á½² εá½ÏÎθη δÏÎ»Î¿Ï á¼Î½ Ïá¿· ÏÏÏμαÏι αá½Ïοῦ (Isaiah 53:9 ).
á¼Î¼Î¯Î±Î½ÏÎ¿Ï ] unstained by any kind of impurity. In regard to the relation towards Himself. Comp. James 1:27 ; 1 Peter 1:4 .
κεÏÏÏιÏμÎÎ½Î¿Ï á¼Ïὸ Ïῶν á¼Î¼Î±ÏÏÏλῶν ] separated from the sinners, i.e. not: different from them by reason of His sinlessness (so the Peshito, separatus a peccatis; Vatablus, Calvin, Cameron, Carpzov, Owen, Böhme, Kuinoel, Stuart, Klee, Ebrard, Bloomfield, Kurtz, and others), but as is evident from the member immediately following withdrawn by His exaltation to heaven from all contact with the sinners, so that He cannot be defiled by them. As the Levitical priests in general, so must very specially the high priest preserve himself free from defilement (Leviticus 21:10 ff.); before the great day of atonement he must, according to the Talmud, spend seven days in the temple, apart from his family, in order to be secured against defilement. See Tract. Joma, i. 1. Comp. also Schöttgen, Horae Hebraicae, p. 963 f.
καὶ á½ÏηλÏÏεÏÎ¿Ï Ïῶν οá½Ïανῶν γενÏÎ¼ÎµÎ½Î¿Ï ] and (not “also” or “even,” as Hofmann contends) raised above the heavens, inasmuch, namely, as He Î´Î¹ÎµÎ»Î®Î»Ï Î¸Îµ ÏÎ¿á½ºÏ Î¿á½ÏανοÏÏ , Hebrews 4:14 . Comp. Ephesians 4:10 : á½ á¼Î½Î±Î²á½°Ï á½ÏεÏÎ¬Î½Ï ÏάνÏÏν Ïῶν οá½Ïανῶν .
Verses 26-28
Hebrews 7:26-28 . Fourth point of superiority of the priesthood of Christ over the Levitical priesthood , in the form of an establishing of Hebrews 7:25 . The Levitical priests are sinful men, who need daily to offer for their own sins and the sins of the people; Christ is the sinless Son of God, who once for all has offered up Himself as a sacrifice.
Verse 27
Hebrews 7:27 . In the ÏÏÏÏεÏον á½Ïá½²Ï Ïῶν ἰδίÏν á¼Î¼Î±ÏÏιῶν , á¼ÏειÏα Ïῶν Ïοῦ λαοῦ there is an apparent allusion to the sacrifice of the high priest on the great day of atonement (Leviticus 16:0 .), comp. Hebrews 9:7 . We are prevented, however, from referring the words to this alone (perhaps to the including of the sin-offering prescribed, Leviticus 4:3 ff.) by καθʼ ἡμÎÏαν , instead of which, as at Hebrews 9:25 , Hebrews 10:1 ; Hebrews 10:3 , καÏʼ á¼Î½Î¹Î±Ï ÏÏν must have been placed. For καθʼ ἡμÎÏαν can signify nothing else than “daily” or “day by day.” To foist upon it the signification: “yearly on a definite day” (“ καθʼ ἡμÎÏαν ὡÏιÏμÎνην or ÏεÏαγμÎνην ”), with Schlichting (secundum diem, nempe statam ac definitam, in anniversario illo videlicet sacrificio), Piscator, Starck, Peirce, Chr. Fr. Schmid, M‘Lean, Storr, and others; or to take it in the attenuated sense, as equivalent to “saepissime, quoties res fert” (Grotius, Owen), or “ ÏÎ¿Î»Î»Î¬ÎºÎ¹Ï ” (Böhme, Stein), or “ διὰ ÏανÏÏÏ ” (de Wette), or in the sense of “one day after another” (Ebrard, who supposes the author is overlooking a succession of centuries, and so a succession of days present themselves to his eye, in which the high priest again and again offers a sacrifice!), is linguistically unwarranted. In like manner it is a mere subterfuge and arbitrary misinterpreting of the words, when Delitzsch, Riehm ( Lehrbegr. des Hebräerbr . p. 438), and Alford, concurring in the suggestion of Hofmann ( Schriftbew . II. 1, p. 404 f., 2 Aufl.), seek to put into them the sense: that Christ needeth not to do daily that which the high priests do once every year, but which He if He is to be a constant mediator of an all-embracing expiation of sin must needs do day by day. For all that is expressed is the fact that Christ needs not to do daily that which the Levitical high priests need to do daily. [84] Nor does it avail anything that Kurtz will take καθʼ ἩÎÎΡÎÎ in conjunction only with Îá½Î á¼Î§ÎÎ á¼ÎÎÎÎÎÎ , since these words do not occupy an independent position alone, and only acquire their more precise definition by that which follows. For that ÎÎÎʼ ἩÎÎΡÎÎ has “nothing whatever to do with the ÎΥΣÎÎÏ á¼ÎÎΦÎΡÎÎÎ ,” is a mere assertion on the part of Kurtz; and his contention, that only the “daily renewal and daily pressing necessity,” of the O. T. high priest on account of his daily sinning, the necessity, “ere (on the great day of propitiation) he could offer for the sin of the whole people, of first presenting a sacrifice for his own sins,” was to be brought into relief, is a violent perversion of the words, admitting as they do of no misapprehension, from which even the ΠΡÎΤÎΡÎÎ , á¼Î ÎÎΤΠ, expressive of a relation of parity , ought to have kept him; in place of which, in order to bring out the subsidiary character of the one half of the statement, ÏÏὸ Ïοῦ with the infinitive, or ΠΡÎÎ ( ΠΡá¿Î Ἤ ), must have been written. We have therefore to conclude, with Gerhard, Calov, Seb. Schmidt, Braun, Wolf, Carpzov, Bleek, and Tholuck, that the author had present to his mind, besides the principal sacrifice on the great day of atonement, at the same time the ordinary daily sacrifice of the Levitical priests (Exodus 29:38-42 ; Numbers 28:3-8 ), and by reason of an inexact mode of expression blended the two together; to which he might the more easily be led, in that, according to Josephus, the high priest not indeed always, but yet on the Sabbaths, new moons, and other festivals (according to the Mishna tr. Tamith , vii. 3 : in general as often as he was so minded) went up with the other priests into the temple, and took part in the sacrificial service. Comp. Josephus, de Bello Judaico , v. 5. 7 : ὠδὲ á¼ÏÏιεÏÎµá½ºÏ á¼Î½á¿ÎµÎ¹ μὲν Ïὺν αá½Ïοá¿Ï á¼Î»Î»Ê¼ οá½Îº á¼ÎµÎ¯ , Ïαá¿Ï δʼ á¼Î²Î´Î¿Î¼Î¬Ïι καὶ Î½Î¿Ï Î¼Î·Î½Î¯Î±Î¹Ï , καὶ εἴ ÏÎ¹Ï á¼Î¿ÏÏá½´ ÏάÏÏÎ¹Î¿Ï á¼¢ ÏÎ±Î½Î®Î³Ï ÏÎ¹Ï ÏÎ¬Î½Î´Î·Î¼Î¿Ï á¼Î³Î¿Î¼Îνη διʼ á¼ÏÎ¿Ï Ï . To be compared also are the words of Philo, who, Quis rer. divin. haer . p. 505 A (with Mangey, I. p. 497), remarks that in the daily sacrifice the priests offered the oblation for themselves, but the lambs for the people ( á¼Î»Î»á½° καὶ Ïá½°Ï á¼Î½Î´ÎµÎ»ÎµÏεá¿Ï Î¸Ï ÏÎ¯Î±Ï á½Ïá¾·Ï Îµá¼°Ï á¼´Ïα διá¿ÏημÎÎ½Î±Ï , ἥν Ïε á½Ïá½²Ï Î±á½Ïῶν á¼Î½Î¬Î³Î¿Ï Ïιν οἱ ἱεÏεá¿Ï διὰ Ïá¿Ï ÏεμιδάλεÏÏ ÎºÎ±á½¶ Ïὴν á½Ïá½²Ï Ïοῦ á¼Î¸Î½Î¿Ï Ï Ïῶν Î´Ï Î¿á¿Î½ á¼Î¼Î½á¿¶Î½ , οá½Ï á¼Î½Î±ÏÎÏειν ÎÎÎÎΡÎΤÎÎ ), and de Speciall. Legg . p. 797 E (with Mangey, II. p. 321), equally as our passage, ascribes to the high priest the offering of a daily sacrifice ( οá½ÏÏ Ïοῦ ÏÏμÏανÏÎ¿Ï á¼Î¸Î½Î¿Ï Ï ÏÏ Î³Î³ÎµÎ½á½´Ï ÎºÎ±á½¶ á¼Î³ÏιÏÏÎµá½ºÏ ÎºÎ¿Î¹Î½á½¸Ï á½ á¼ÏÏιεÏεÏÏ á¼ÏÏι , ÏÏÏ ÏανεÏÏν μὲν Ïá½° δίκαια Ïοá¿Ï á¼Î¼ÏιÏβηÏοῦÏι καÏá½° ÏÎ¿á½ºÏ Î½ÏÎ¼Î¿Ï Ï , εá½Ïá½°Ï Î´á½² καὶ Î¸Ï ÏÎ¯Î±Ï Ïελῶν καθʼ á¼ÎºÎ¬ÏÏην ἡμÎÏαν ). Recently also Delitzsch ( Talmudische Studien , XIII., in Rudelbach and Guericke’s Zeitschr. für die luther. Theol, u. Kirche , 1860, H. 4, p. 593 f.) has further drawn attention to the fact that likewise, Jer. Chagiga , ii. 4, and Bab. Pesachim , 57 a , it is said of the high priest that he offers daily .
ÏοῦÏο ] namely, ΤῸ á½Î á¿Î¡ ΤῶΠΤÎῦ ÎÎÎῦ á¼ÎÎΡΤÎá¿¶Î ÎΥΣÎÎÎ á¼ÎÎΦÎΡÎÎÎ . So rightly as is even demanded by Hebrews 7:28 (comp. Hebrews 4:15 )
Chrysostom, Oecumenius, Theophylact, Clarius, Estius, Piscator, Clericus, Seb. Schmidt, Owen, Peirce, Carpzov, Whitby, Storr, Heinrichs, Böhme, Kuinoel, Klee, Bleek, de Wette, Stengel, Bloomfield, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebräerbr . p. 463), Alford, Kurtz, and others. Less suitably do Beza, Jac. Cappellus, Limborch, Bengel, and Ebrard supplement Ïὸ Î¸Ï ÏÎ¯Î±Ï á¼Î½Î±ÏÎÏειν ; while, altogether wrongly, Schlichting, Grotius, Hammond, and Hofmann ( Schriftbew . II. 1, 2 Aufl. pp. 405, 401 f.) refer back ÏοῦÏο to the whole proposition ΠΡÎΤÎΡÎΠ⦠ÎÎÎῦ . For in the application to Christ, to explain the á¼ÎÎΡΤÎÎÎ as the “dolores, qui solent peccatorum poenae esse, et quas Christus occasione etiam peccatorum humani generis toleravit, et a quibus liberatus est per mortem” (Grotius), or as “Christi infirmitates et perpessiones” (Schlichting, Hofmann, according to which latter in connection with á¼ÎΥΤῸΠá¼ÎÎÎÎÎÎÎÏ , besides Christ’s suffering of death, His prayer in Gethsemane (!) is at the same time to be thought of), becomes possible only on the arbitrary supposition of a double sense to the preceding words, and is equally much opposed to the context (Hebrews 7:28 ) as to the linguistic use of á¼ÎÎΡΤÎÎÎ .
á¼Î¦ÎÎ ÎÎ ] once for all ; comp. Hebrews 9:12 , Hebrews 10:10 ; Romans 6:10 . Belongs to á¼ÏοίηÏεν , not to á¼ÎÎÎÎÎÎÎÏ .
á¼ÎΥΤῸΠá¼ÎÎÎÎÎÎÎÏ ] in that He offered Himself . Christ is thus not only the High Priest of the New Covenant, but also the victim offered. Comp. Hebrews 8:3 , Hebrews 9:12 ; Hebrews 9:14 ; Hebrews 9:25 f., Hebrews 10:10 ; Hebrews 10:12 ; Hebrews 10:14 ; Ephesians 5:2 .
[84] The unsatisfactory character of the above exposition was afterwards acknowledged by Delitzsch himself, and the explanation retracted by him (in Rudelbach and Guericke’s Zeitschr. f. diegesammte luther. Theol. u. Kirche , 1860, H. 4, p. 595).
Verse 28
Hebrews 7:28 . Establishment of ÏοῦÏο á¼ÏοίηÏεν á¼ÏάÏαξ , Hebrews 7:27 , by the definite formulating of the statement of the fourth point of superiority of the New Testament High Priest over the high priests of the Old Covenant , a statement for which the way has been prepared by Hebrews 7:26-27 . The law constitutes high priests men who are subject to weakness, and thus also to sin (comp. Hebrews 5:2-3 ), on which account they have to offer, as for the people, so also for themselves, and have ofttimes to repeat this sacrifice; the word of the oath, on the other hand (comp. Hebrews 7:21 ), which ensued after the law, namely, only in the time of David, and consequently annulled the law, ordains as high priest the Son (see on Hebrews 1:1 ), who is for ever perfected, i.e. without sin (Hebrews 4:15 ), and by His exaltation withdrawn from all human á¼ÏθÎνεια , however greatly He had part therein during His life on earth; wherefore He needed not for Himself to present an expiatory sacrifice, but only for the people, and, inasmuch as this fully accomplished its end, He needed not to repeat the same.
Entirely misapprehending the reasoning of the author, Ebrard supposes that even the first half of the proposition, Hebrews 7:28 , is likewise to be referred to Jesus. The author, he tells us, presupposes as well known, that Christ has been as well á¼Î½Î¸ÏÏÏÎ¿Ï á¼ÏθÎνειαν á¼ÏÏν (according to chap. 5) as Ï á¼±á½¸Ï ÏεÏελειÏμÎÎ½Î¿Ï Îµá¼°Ï Ïὸν αἰῶνα (according to chap. 7), and is here recapitulating (!) the two. Thus, then, ὠνÏÎ¼Î¿Ï Î³á½°Ï â¦ á¼ÏθÎνειαν contains a concession (!) having reference to chap. 5, and the thought is: “the law (in so far as it has not (!) been annulled) demands of all high priests (consequently (!) also of Jesus) that they be á¼Î½Î¸ÏÏÏοι á¼ÏονÏÎµÏ á¼ÏθÎνειαν ; the sworn word of promise, however (given after the law), proceeding far beyond and above the same, constitutes as high priest the Son for ever perfected” (!). A misinterpreting of the meaning, against which even the opposition of ὠνÏÎ¼Î¿Ï â¦ á½ Î»ÏÎ³Î¿Ï Î´Î , as a manifest parallel to οἱ μὲν ⦠ὠδΠ, Hebrews 7:20 f., Hebrews 7:23 f., ought to have kept him.
Ïá¿Ï μεÏá½° Ïὸν νÏμον ] The author did not write ὠμεÏá½° Ïὸν νÏμον , according to which the Vulgate and Luther translate, because he wished to accentuate á½ÏκÏμοÏία as the principal notion.