Hebrews 7:22 Ulasan

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.

But this man, because he continueth ever,.... Though he died, death did not forbid him to continue, as it does other men; he was not forced to die, he died voluntarily; and he continued but for a small time under the power of death; besides, his death was a branch of his priestly office: so that he not only continued in his divine nature, which still had the human nature in union with it, but he continued in his office as a priest, and quickly rose from the dead; and the virtue of his sacrifice always remains, and he himself ever lives as an intercessor: wherefore he hath an unchangeable priesthood; which will never be antiquated, and give place to another; nor does it, or ever will it pass from him to another, for it is needless, seeing he lives, and no other is sufficient for it; and it would be injustice to pass it to another; the glory of it is due to him; and this is matter of comfort to the saints, that he sits a priest upon his throne, and that his priesthood always continues.

In the house of Levi, because “they became priests without an oath,” they did not last; he, on the contrary, lasts forever. In fact, it cannot happen that he speaks falsely about the oath, because he said, “The Lord has sworn and will not change his mind, ‘You are a priest forever’ ” of the priests according to the order of Melchizedek. And “Jesus Christ” was “a much better” mediator than the former priests in that thing, which he promised us through the New Testament.While before it was necessary that the priests were many, because death interrupted the older ones in the course of their office and they did not last forever, now there is no other high priest with our Lord, “who lives forever to make intercession for us,” not in the victims of the sacrifices but in prayers.

“And he is able for all time to save us,” not in the earthly delights, which nourish us for a few days, but “when we draw near to God through him” in eternity.

"And inasmuch as not without an oath." What is "And inasmuch as not without an oath"? That is, Behold another difference also. And these things were not merely promised (he says). "For those priests were made without an oath, but This with an oath, by Him that said unto Him, The Lord swore and will not repent, Thou art Priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better covenant." He lays down two points of difference, that it hath no end as the covenant of the Law had; and this he proves from its being Christ who exercises the priesthood; for he says "according to the power of an endless life." And he proves it also from the oath, because "He swore," and from the fact; for if the other was cast out, because it was weak, this stands firm, because it is powerful. He proves it also from the priest. How? Because He is One only; and there would not have been One only, unless He had been immortal. For as there were many priests, because they were mortal, so here is The One, because He is immortal. "By so much was Jesus made a surety of a better covenant," inasmuch as He swore to Him that He should always be Priest; which He would not have done, if He were not living.

Since the New Covenant promised us the kingdom of heaven, resurrection from the dead and life everlasting, though none of these is in sight, he had to call the Lord Jesus its "surety," who through his own resurrection confirmed the hope of our resurrection, on the one hand, and on the other continued to give his own resurrection through the miracles worked by the apostles.

He says that it shows the difference between Christ and Aaron in that Christ received the priesthood with an oath. For those who became priests without oaths became so because of their need to cease being priests at some time, but Christ entered the priesthood with oaths, since he intended to remain based on his rank. He shows his rank is far greater than those under the law, since he intended also to furnish a greater high priest to those coming to him. For in this way he says he becomes “a surety” … for being the first to rise, just as he also calls him a “high priest,” so he pledges to us a similar resurrection.

"by the one who said to him." As through God. For God spoke through David, "So much better is Jesus." "For," he says, "they indeed became priests without an oath, but Christ has become a high priest with an oath. And this would not have happened, he says, if the difference were not great. Therefore, there is also a great difference between the new and the old." "the Guarantor [Έγγυος]." Like a guarantor [ἐγγυητὴς], Mediator.

That is, since He swore that He would always be a priest. For He would not have sworn if He were not superior. Hence the New Testament is also superior to the Old.

366. – This makes Jesus the surety of a better covenant, because His priesthood is firmer, which is evident, because it was set up with an oath. Therefore, it is necessary that something better and firmer be obtained by it. But it should be noted that a priest is a mediator between God and the people: 'I was the mediator and stood between the Lord and you' (Deut. 5:5). But a priest should bring God and the people to concord. And this is done, as it were, by a pact dealing with temporal goods, in which only the affection for carnal things rested, as it says in Ps. 72 (v. 25): 'For what have I in heaven? and besides you what do I desire upon earth?' Consequently, it was fitting that another priest should come to be a surety, i.e., a promise, of a better testament and of a better pact, because it is concerned with spiritual and stable goods; and this is Jesus: 'I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant which I made with their fathers' (Jer. 31:31); 'Do penance, for the kingdom of heaven is at hand' (Mt. 4:17).

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.

By so much - This solemn, unchangeable oath of God, was Jesus made a surety, εγγυος, a mediator, one who brings the two parties together, witnesses the contract, and offers the covenant sacrifice on the occasion. See at the end of the chapter. A better testament - Κρειττονος διατηκης· A better covenant; called, in the title to the sacred books which contain the whole Christian code, Ἡ Καινη Διαθηκη, The New Covenant, thus contradistinguished from the Mosaic, which was the old covenant; and this is called the new and better covenant, because God has in it promised other blessings, to other people, on other conditions, than the old covenant did. The new covenant is better than the old in the following particulars: 1. God promised to the Jewish nation certain secular blessings, peculiar to that nation, on condition of their keeping the law of Moses; but under the new covenant he promises pardon of sin, and final salvation to all mankind, on condition of believing on Jesus Christ, and walking in his testimonies. 2. The Jewish priests, fallible, dying men, were mediators of the old covenant, by means of their sacrifices, which could not take away sin, nor render the comers thereunto perfect. But Jesus Christ, who liveth for ever, who is infinite in wisdom and power, by the sacrifice of himself has established this new covenant, and by the shedding of his blood has opened the kingdom of heaven to all believers.

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).

surety--ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man (Heb 8:6). better-- Heb 8:6; Heb 13:20, "everlasting." testament--sometimes translated, "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament: (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in Heb 9:16-17; (2) a mutual agreement in which both parties consent.