Exegetical and Hermeneutical Commentary of Hebrews 10:21
And [having] a high priest over the house of God;
21. a high priest ] Lit. “a great Priest” (as in Lev 21:10), here meaning a Kingly Priest (Zec 6:11-13).
over the house of God ] See Heb 3:6 ; 1Ti 3:15.
Fuente: The Cambridge Bible for Schools and Colleges
And having an High Priest over the house of God – Over the spiritual house of God; that is, the church; compare the notes on Heb 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation. This the apostle had shown at length in the previous part of the Epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest; so it is true in a much higher sense that we may now have access to God through our greater and more glorious High Priest.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. A high priest over the house of God] The house or family of God is the Christian Church, or all true believers in the Lord Jesus. Over this Church, house, or family, Christ is the High Priest-in their behalf he offers his own blood, and their prayers and praises; and as the high priest had the ordering of all things that appertained to the house and worship of God, so has Christ in the government of his Church. This government he never gave into other hands. As none can govern and preserve the world but God, so none can govern and save the Church but the Lord Jesus: He is over the house; He is its President; he instructs, protects, guides, feeds, defends, and saves the flock. Those who have such a President may well have confidence; for with him is the fountain of life, and he has all power in the heavens and in the earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Christians have not only a liberty of coming, but a way wherein, and a help whereby, to reach home to God; which help is a surpassing Priest to all others, the great and eminent one for real worth and dignity, Christ himself, God-man, exalted to the right hand of the Majesty on high, after he had fulfilled his work here; where he was invested with all authority and power, and set over the church of the living God, consisting both of Hebrew and Gentile Israelites, Heb 3:6; Act 20:28; whose sacrifices of praise and prayer offered up to God, he presenteth, perfumed with the incense of his own merits, before the throne, representing their persons, pleading their cause, and continually interceding for their good, making all they are and perform acceptable to his Father by his own blood, Heb 8:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. high priestAs a differentGreek term (archiereus) is used always elsewhere inthis Epistle for “high priest,” translate as Greekhere, “A Great Priest”; one who is at once King and”Priest on His throne” (Zec6:13); a royal Priest, and a priestly King.
house of Godthespiritual house, the Church, made up of believers, whose homeis heaven, where Jesus now is (Heb 12:22;Heb 12:23). Thus, by “thehouse of God,” over which Jesus is, heaven is included inmeaning, as well as the Church, whose home it is.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And [having an] high priest over the house of God. The church of God, over which Christ is as prophet, priest, and King, and as the Son and owner of it; [See comments on Heb 3:6];
[See comments on Heb 4:14]. In the Greek text it is, “a great priest”; so the Messiah is called by the Targum on Zec 6:12 , “a great priest”, as he is; even a great high priest, as in Heb 4:14, and greater than Aaron, and any of his sons.
Fuente: John Gill’s Exposition of the Entire Bible
A great priest ( ). As has been shown in 4:14-7:28.
Over the house of God ( ). As God’s Son (3:5f.).
Fuente: Robertson’s Word Pictures in the New Testament
A high priest [ ] . Lit. a great priest. Comp. Lev 21:10, LXX Not merely = ajrciereuv high priest, but emphasizing Christ ‘s superior greatness as high priest.
House of God [ ] . In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1Ti 3:15, and so 1Pe 4:17. Here the whole Christian family. Comp. 1Co 3:16, 17; 2Co 6:16; Eph 2:22.
Fuente: Vincent’s Word Studies in the New Testament
1) “And having an high priest,” (kai heirea megan) “And (having) a great priest,” one greater, better, and higher than any of the Aaronic order, or Levitical tribe, or even that of Melchisedec, having Jesus Christ the Son of God in heaven, with his own blood to minister or intercede and advocate, Heb 4:14-16.
2) “Over the house of God,” (epi ton oikon tou theou) “Who is over the house (church) of God,” his own new body or assembly of covenant people, who carry on his worship and service on earth, while he intercedes in their behalf, Mar 13:34-37; 1Ti 3:15; Eph 1:22-23; Heb 3:1-6; Eph 2:19-22; 1Pe 2:5; 1Pe 2:9.
Fuente: Garner-Howes Baptist Commentary
21. And having a high priest, etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. (172)
(172) See Appendix L 2.
Fuente: Calvin’s Complete Commentary
(21) An high priest.The Greek words properly signify a great priest (comp. Heb. 4:14), which is one of the names by which the high priest is frequently designated, both in the Hebrew (Leviticus 21, et al.), and in the LXX. It may seem strange that the writer should here make use of a new word in the place of that which has occurred so frequently. But there is strong reason for believing that the language of one of the prophecies of Zechariah (Zec. 6:11-13) is here before his mind. In the preceding verses (Zec. 6:12-14) he has used words which united sacerdotal and kingly imagery; and it would be remarkable if this did not lead his thought to that prophecy. On the head of Joshua, the great priest (Zec. 6:11), are placed crowns of silver and gold in token of royal dignity: then follows the prediction of Him of whom Joshua was the type. He shall build the house of the Lord: and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne. In the verse before us are combined several of the characteristic thoughts of that passagethe great priest, the priestly ruler, the house of God. The last-mentioned words are repeatedly used throughout the Old Testament, both in the Pentateuch and in later books, for the Tabernacle or Temple of God. In Heb. 3:6 (to which there is a manifest allusion here) the meaning is enlarged, but only so that under the house is also comprised the household of God. Here the two thoughts are combined. Into the house of God we may enter; over it Jesus rules as the great Priest. The family of God subject to His rule includes the whole community of the people of God in heaven and upon earth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. House of God The new temple, embracing primarily the entire new structure of salvation through the atonement, of which the temple and its ritual were typical. Hence this new temple, in its full physical significance, embraces earth, the firmament, and the highest heaven; the entire scene and structure of the divine history.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And having a great priest over the house of God,’
The second consequence of what He has done is that we have a ‘great priest’ over the house of God. Note that He is called ‘a great priest’ not ‘a High Priest’. There is an emphasis here on His true greatness. He is a super-priest. (While ‘great priest’ was an alternative for ‘High Priest’, there must be some reason for the writer’s change of term). And it is we who are the house of God (Heb 3:6). Thus is He our great priest, active in intercession for us with regard to all our spiritual needs (Heb 3:18; Heb 4:16; Heb 5:9; Heb 7:25). Thus there is not only free entry, but also the guarantee of a great and successful Mediator and Intercessor as we approach, Who can meet all our needs. That has been the essence of much of what he has already said (Heb 2:17-18; Heb 4:14-16; Heb 5:9; Heb 6:20; Heb 7:25; Heb 9:11-12).
The result of ‘having’ this wondrous open way into God’s presence, and having this great Priest to act for us in all things, is a series of exhortations. The combination gives us great advantages and puts us under great obligations. Let us take full advantage of the advantages and ensure that we fulfil the obligations. They are as follows:
‘Let us draw near’. We are to live and walk in God’s presence, having ready access to Him through faith and the shedding of His blood.
‘Let us hold fast.’ We are to declare to all that we are in God’s presence, and our confident hope of one day knowing His presence even more fully.
‘Let us consider one another.’ We are to ensure that we all walk together as in His presence, having a true concern for one another.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:21. And having an High-priest over the house of God; That is, over all that name the name of Christ, and hold fast the confidence, and the rejoicing of the hope, firm unto the end; ch. Heb 3:6. Our High-priest is the Son of God, the appointed Heir of all things, Lord of all; therefore we have the strongest motives to hold fast our profession, that can be laid before us.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:21 is still governed by , Heb 10:19 . As , Heb 10:19 , was chosen as a general designation instead of the special , so here (comp. Heb 5:6 , Heb 7:1 ; Heb 7:3 , al .) the general stands in the sense of the special , and is, as Heb 4:14 , expression of the exaltedness of this High Priest (against Stuart, Klee, Stein, Ewald, M‘Caul, and others, who take together as a designation of the High Priest).
] over the house of God . Comp. Heb 3:6 . Theodoret, Oecumenius, Estius, Grotius, Calov, Tholuck, Stengel, Hofmann ( Schriftbew . II. 1, 2 Aufl. p. 454), Maier, Kurtz, and others understand by these words, in accordance with Heb 3:2 ; Heb 3:6 , the household of God , or the believers , by which, however, the unity of the figure is needlessly destroyed. The allusion is to heaven or the heavenly sanctuary, as the dwelling-place of God, over which Christ rules as High Priest. [101]
[101] That Delitzsch who is followed therein by Alford will have us understand, as the in our passage at the same time “the church” and “the heaven of glory,” can he looked upon only as an instance of manifest error.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 And having an high priest over the house of God;
Ver. 21. Over the house of God ] As Jehoiadah was over the temple, presided and commanded there, 2Ki 2:5 . All power is given to Christ both in heaven and earth, for our behoof and benefit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 .] and (‘having:’ , c.) a great Priest (i. e. a great High Priest; but here his Priesthood, not his High-priesthood, is more brought into prominence. Do not suppose that imports ‘High Priest,’ as in the LXX and Philo: our Writer always uses for it, and in ch. Heb 4:14 , calls our Lord . He is , because He is a Priest on his throne, a “sacerdos regius et rex sacerdotalis,” as Delitzsch quotes from Seb. Schmidt) over the house of God (this substitution of the preposition of motion for that of rest, is indicative of a later phase of a language, and requires the supplying of , or some similar word, to make it good Greek: so , Xen. Cyr. iv. 5. 19. The here need not be more limited in meaning than in the similar passage ch. Heb 3:2 ; , Thdrt., c., Estius, al. But it is alleged that the expression here must mean the heaven: Thl. having mentioned the other, says, , , , , : and so many Commentators. But Delitzsch well observes that the one meaning, the narrower, need not exclude the other, the wider. It is hardly probable, to begin with, that our Writer should in two places describe Christ as set , in meanings entirely different from each other. Clearly, the heavenly sanctuary is regarded by him as also including the earthly, the Church above as the home of the Church below: see ch. Heb 12:22 ff.),
Fuente: Henry Alford’s Greek Testament
Heb 10:21 . . The opened way into the holiest is not the only advantage possessed by the Christian, he has also “a great priest,” cf. Heb 4:14 . Philo ( Leg. ad Gai. , p. 1035) calls the High Priest , and so Lev 21:10 , Num 35:25 . But it is not to the fact that He is High Priest that this designation here points, but to His greatness as Son of God and as one who has passed into the Holy Presence. Especially is His greatness manifested in His administration , over God’s house ( cf. Heb 3:6 ) that is, over those heavenly realities which replace the house of God on earth, and necessarily over those for whom the priest is appointed to minister (Heb 5:1 ).
Fuente: The Expositors Greek Testament by Robertson
an High = a Great.
house See Heb 3:6.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] and (having: , c.) a great Priest (i. e. a great High Priest; but here his Priesthood, not his High-priesthood, is more brought into prominence. Do not suppose that imports High Priest, as in the LXX and Philo: our Writer always uses for it, and in ch. Heb 4:14, calls our Lord . He is , because He is a Priest on his throne, a sacerdos regius et rex sacerdotalis, as Delitzsch quotes from Seb. Schmidt) over the house of God (this substitution of the preposition of motion for that of rest, is indicative of a later phase of a language, and requires the supplying of , or some similar word, to make it good Greek: so , Xen. Cyr. iv. 5. 19. The here need not be more limited in meaning than in the similar passage ch. Heb 3:2; , Thdrt., c., Estius, al. But it is alleged that the expression here must mean the heaven: Thl. having mentioned the other, says, , , , , : and so many Commentators. But Delitzsch well observes that the one meaning, the narrower, need not exclude the other, the wider. It is hardly probable, to begin with, that our Writer should in two places describe Christ as set , in meanings entirely different from each other. Clearly, the heavenly sanctuary is regarded by him as also including the earthly, the Church above as the home of the Church below: see ch. Heb 12:22 ff.),
Fuente: The Greek Testament
Heb 10:21. , the High Priest) ch. 7.- , over the house of God) ch. Heb 3:6.
Fuente: Gnomon of the New Testament
an: Heb 2:17, Heb 3:1, Heb 4:14-16, Heb 6:20, Heb 7:26, Heb 8:1
the house: Heb 3:3-6, Mat 16:18, 1Co 3:9-17, 2Co 6:16, 2Co 6:17, Eph 2:19-22, 1Ti 3:15
Reciprocal: Gen 28:17 – the house Exo 24:2 – General Exo 26:31 – a veil of Deu 26:3 – the priest Psa 51:2 – Wash Eze 36:37 – I will yet Heb 6:19 – entereth Heb 8:2 – minister Rev 9:13 – a voice
Fuente: The Treasury of Scripture Knowledge
Heb 10:21. This verse shows one of the likenesses between the two systems in that each had the services of a high priest. The distinction is the truth that Christ is over the house of God which is said in the sense of the church and Heaven.
Fuente: Combined Bible Commentary
Heb 10:21. A great priestnot high priest chiefly, for which the word high priest is always used in this Epistle, but a priest who is enthroned at Gods right handover the house of Godnot a servant like Moses in the house (Heb 3:5-6), but over it, i.e over the universal Church, including both the heaven of glory (Joh 14:2) and the Church on earth. We are under Christ in our earthly pilgrimage, as we shall be in the home above; and indeed we have both privileges, for we reach the inmost recesses of the very sanctuary of God even now by faith and prayer (Heb 10:22).
Fuente: A Popular Commentary on the New Testament
Second, we can have confidence to enter God’s presence because we have a great High Priest (cf. Heb 7:1 to Heb 10:18).
We should draw near with freedom from guilt and with holy conduct (cf. Heb 4:16). This is the first of three admonitions (in Heb 10:22-25) that together constitute the main exhortation in the epistle. [Note: Guthrie, p. 213.] This first one refers to personal devotion.
"Sincere" means true and dependable. We should approach God with the assurance that Jesus Christ’s death has removed our guilt for sin and has made us acceptable to God (Heb 9:13-14; Num 8:7; Rom 5:1; Rom 8:1; cf. 1Jn 1:9). The writer believed Christians can have full assurance of our faith since our confidence rests in the sufficiency of what Christ has done for us (cf. 1Jn 5:13). God wants Christians to know for sure that they are going to heaven.
". . . the specific imagery of the ’sprinkling of the heart from a burdened conscience’ has been anticipated in Heb 9:18-22. There the writer reminded the community of the action of Moses, who sprinkled the people with blood during the ratification of the old covenant at Sinai. The thought that Christians have been made participants in the new covenant by the blood of Christ is forcefully expressed in the immediate context (Heb 10:19). This suggests that the ’sprinkling with respect to the heart’ in Heb 10:22 b is to be associated with Jesus’ inauguration of the new covenant through his death . . ." [Note: Lane, Hebrews 9-13, p. 287.]
The reference to the washed body (Heb 10:22) probably is to water baptism as the outward sign of inward cleansing (cf. 1Pe 3:21). [Note: See J. D. G. Dunn, Baptism in the Holy Spirit, pp. 211-14.]