Ebrei 7:19 Commento

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (Heb 7:1-3). II. The superiority of his priesthood to that of Aaron (Heb 7:4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (Heb 7:11 to the end).

INTRODUCTION TO HEBREWS 7 The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Psa 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.

And inasmuch as not without an oath,.... Our version supplies as follows, he was made priest; which well agrees with what is said in the next verse; the Syriac version renders it, "and which he confirmed to us by an oath"; that is, the better hope, Christ and his priesthood, said to be brought in, and by which men draw nigh to God; this is established by the oath of God himself referring to Psa 110:4 afterwards cited in proof of it.

We may also ask what it means when it says in the law that Moses’ face was shining with glory, though covered with a veil, while his hand when put “into his bosom” became “leprous as snow.” In this it seems to me the form of the whole law is quite fully described. For his “face” is the word of the law, and by “hand” are described the works of the law. “For no human being will be justified by works of the law.” Nor could the law lead anyone to “perfection.” In the same way the “leprous” hand of Moses was hidden in his bosom, since it could not perform any perfect work; but his face shone, though covered with a veil, since his word has the glory of knowledge, but a hidden glory.

Because of their earthly voluptuousness and desire for pleasure, which the former priests showed, and because of their infirmity, through which they made their people infirm before their cupidities, they did not bring any of them to that perfection, thanks to which we got rid of all our material goods. In fact, “the introduction” of the gospel made for the hope which surpassed what was previously preached to us, was also made for the introduction of this precept: through our own freedom from material possessions “we approach God,” whereas through the voluptuousness and pleasures of the law we were rejected and removed from God.

"For the Law made nothing perfect." What is, "make nothing perfect"? Made no man perfect, being disobeyed. And besides, even if it had been listened to, it would not have made one perfect and virtuous. But as yet he does not say this here, but that it had no strength: and with good reason. For written precepts were there set down, Do this and Do not that, being enjoined only, and not giving power within. But "the Hope" is not such. What is "a disannulling"? A casting out. A "disannulling" is a disannulling of things which are of force. So that he implied, that it once was of force, but henceforward was of no account, since it accomplished nothing. Was the Law then of no use? It was indeed of use; and of great use: but to make men perfect it was of no use. For in this respect he says, "The Law made nothing perfect." All were figures, all shadows; circumcision, sacrifice, sabbath. Therefore they could not reach through the soul, wherefore they pass away and gradually withdraw. "But the bringing in of a better hope did, by which we draw nigh unto God."

"But the bringing in of a better hope." For that system also had a hope, but not such as this. For they hoped that, if they were well pleasing to God, they should possess the land, that they should suffer nothing fearful. But in this dispensation we hope that, if we are well pleasing to God, we shall possess not earth, but heaven; or rather (which is far better than this) we hope to stand near to God, to come unto the very throne of the Father, to minister unto Him with the Angels. And see how he introduces these things by little and little. For above he says "which entereth into that within the veil", but here, "by which we draw nigh unto God."

The law ceases to have effect, he is saying, and the hope of better things is introduced. It ceases to have effect, not for being evil (the frenzied view of the heretics), but for being ineffective and incapable of providing the perfect benefit. It must be noted, of course, that he refers to the obsolete prescriptions of the law as ineffective and useless—circumcision, sabbath observance and similar things; the New Testament also bids us observe to a greater extent the commandments, you shall not kill, you shall not commit adultery, and suchlike things. In place of the former, therefore, we receive the hope of the good things to come: it relates us to God.

For the law was not able to produce any perfection in virtue. For it only said, "Do this," and "Do not do that," and it was no longer able to strengthen and assist in bringing about what was said, which now happens to us through the Spirit. "but is a certain introduction." It is done in common. "of a greater hope." For the law had hope, but not such as that which was introduced. For those who were observing the law hoped to possess the land. "For you shall eat the good things of the land," (Is. 1:19) but the hope through Christ gives the kingdom of heaven, and the nearness to stand before God, and to serve Him with angels.He said above (Heb. 4:6): Entering into the inner part of the veil; but now: Through which we draw near to God, he says; for the hope that is with him leads us to the divine throne, and stands with the Cherubim.

Why then was the law weak? Because in it only mere letters were proclaimed: do this and do not do that; but it imparted no power for the fulfillment of the commandments, which is now granted to us by the Spirit. However, here the heretics who revile the law attack, saying: even Paul himself disparages the law. But he, O fools, did not call it bad, but unprofitable and weak precisely for the purpose of making people perfect. For just as milk is beneficial to infants, suited to their age, yet is useless for the mature, so also the law was beneficial for the immature Jews, drawing them away from idols and leading them to God, imparting to them commandments suited to their condition, but for those who needed more perfect commandments it was not sufficient. For it prescribed fleshly sacrifices and purifications, which the spiritual do not need. Therefore it has now been annulled. And annulment is the annulment of that which had force. Thus the law held authority at the time when its time had come. The commandment of the law, he says, has been annulled, and a hope has been introduced, such as the Jews did not have: for they too had a hope, that by pleasing God they would possess the land, overcome their enemies, and in general they placed their hope in bodily goods. But our hope is not of this kind; it is far superior: for we hope for heavenly things, that we shall be near God, that we shall stand before Him and serve Him with the angels. Above he said: "which enters into that within the veil" (Heb. 6:19), but now: "through which we draw near," he says, "to God." For hope brings us to the very throne of God and sets us together with the cherubim.

363. – Then when he says, on the other hand a better hope is introduced, he lays down the second consequent from the second antecedent, saying, a better hope is introduced by the new priest, through which we draw near to God. For if a new priest arises, it is according to the power of an indestructible life (this is the antecedent); and the introduction of a better hope (this is the consequent): 'He has regenerated us unto a lively hope by the resurrection of Jesus Christ' (1 Pt 1:3). Likewise, through Him we draw near to God, for through sin we are separated from Him: 'But your iniquities have divided you between you and your God, and your sins have hid his face from you that he should not hear' (Is. 59:2). He, therefore, is the one who removes this and makes us draw near to God. He is that new Priest, namely, Christ, Who takes away the sins of the world: 'Being justified, therefore, by faith, let us have peace with God through our Lord Jesus Christ, by whom also we have access into this grace' (Rom. 5:1).

Concerning the greatness of Melchisedec, after whose order Christ is a high priest, Heb 7:1-4. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, Heb 7:5-10. Perfection cannot come by the Mosaic law, else there could be no need for another priest after the order of Melchisedec, according to the prediction of David in Psa 110:1-7, which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, Heb 7:11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, Heb 7:18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Savior; and he has offered up himself for the sins of the people, Heb 7:25-27. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, Heb 7:28.

For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Heb 7:11 (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person. But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of Heb 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: - By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, Ti1 1:1; Col 1:27.

CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28) this Melchisedec-- (Heb 6:20; Psa 110:4). The verb does not come till Heb 7:3, "abideth." king . . . priest--Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem--Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (Gen 33:18; Joh 3:23). the most high God--called also "Possessor of heaven and earth" (Gen 14:19, Gen 14:22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phœnician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE GOD, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God. who met Abraham--in company with the king of Sodom (Gen 14:17-18). slaughter--perhaps defeat, as ALFORD translates. So Gen 14:17 (compare Gen 14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [BENGEL]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct. blessed him--As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Gen 14:19-20).

For, &c.--justifying his calling the law weak and unprofitable (Heb 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ. nothing--not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," Heb 7:18. did--rather connect with Heb 7:18, thus, "There takes place (by virtue of Psa 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [WAHL]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare Heb 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body. we draw nigh unto God--the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.