Exegetical and Hermeneutical Commentary of Hebrews 7:28
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated forevermore.
28. men ] i.e. ordinary “human beings.”
the oath, which was since the law ] Namely, in Psa 110:4.
consecrated ] Rather, “ who has been perfected.” The word “consecrated” in our A.V. is a reminiscence of Lev 21:10; Exo 29:9. The “perfected” has the same meaning as in Heb 2:10, Heb 5:9.
Fuente: The Cambridge Bible for Schools and Colleges
For the law – The ceremonial law.
Which have infirmity – Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law.
But the word of the oath – By which one was appointed after the order of Melchizedek; note, Heb 7:21.
Maketh the Son – The Son of God. That appointment has resulted in his being set apart to this work.
Who is consecrated forevermore – Margin, Perfected; see the note at Heb 2:10. The idea is, that the appointment is complete and permanent. It does not pass from one to the other. It is perfect in all the arrangements, and will remain so forever.
Remarks
The subject of this chapter is the exalted high priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men. All religions imply the priestly office; all suppose sacrifice of some kind. In regard to the priestly office of Christ as illustrated in this chapter, we may observe:
(1) He stands alone. In that office he had no predecessor, and has no one to succeed him. In this respect he was without father, mother, or descent – and he stands in lonely majesty as the only one who sustains the office; Heb 7:3.
(2) He is superior to Abraham. Abraham never laid claim to the ofrice of priest, but he recognized his inferiority to one whom the Messiah was to resemble; Heb 7:2, Heb 7:4.
(3) He is superior to all the Jewish priesthood – sustaining a rank and performing an office above them all. The great ancestor of all the Levitical priests recognized his inferiority to one of the rank or order of which the Messiah was to be, and received from him a blessing. In our contemplation of Christ, therefore, as priest, we have the privilege of regarding him as superior to the Jewish high priest – exalted as was his office, and important as were the functions of his office; as more grand, more pure, more worthy of confidence and love.
(4) The great High Priest of the Christian profession is the only perfect priest; Heb 7:11, Heb 7:19. The Jewish priests were all imperfect and sinful men. The sacrifices which they offered were imperfect, and could not give peace to the conscience. There was need of some better system, and they all looked forward to it. But in the Lord Jesus, and in his work, there is absolute perfection. What he did was complete, and his office needs no change.
(5) The office now is permanent. It does not change from hand to hand; Heb 7:23-24. He who sustains this office does not die, and we may ever apply to him and cast our cares on him. Men die; one generation succeeds another; but our High Priest is the same. We may trust in him in whom our fathers found peace and salvation, and then we may teach our children to confide in the same High Priest – and so send the invaluable lesson down to latest generations.
(6) His work is firm and sure; Heb 7:20-22. His office is founded on an oath, and he has become the security for all who will commit their cause to him. Can great interests like those of the soul be entrusted to better hands? Are they not safer in his keeping than in our own?
(7) He is able to save to the uttermost; Heb 7:25. That power he showed when he was on earth; that power he is constantly evincing. No one has asked aid of him and found him unable to render it; no one has been suffered to sink down to hell because his arm was weak. What he has done for a few he can do for all; and they who will entrust themselves to him will find him a sure Saviour. So why will people not be persuaded to commit themselves to him? Can they save themselves? Where is there one who has shown that he was able to do it? Do they not need a Saviour? Let the history of the world answer. Can man conduct his own cause before God? How weak, ignorant, and blind is he; how little qualified for such an office! Has anyone suffered wrong by committing himself to the Redeemer? If there is such an one, where is he? Who has ever made this complaint that has tried it? Who ever will make it? In countless millions of instances, the trial has been made whether Christ was able to save. Men have gone with a troubled spirit; with a guilty conscience; and with awful apprehensions of the wrath to come, and have asked him to save them. Not one of those who have done this has found reason to doubt his ability; not one has regretted that he has committed the deathless interest of the soul into his hands.
(8) Christ saves to the uttermost; Heb 7:25. He makes the salvation complete. So the Bible assures us; and so we see it in fact as far as we can trace the soul. When a Christian friend dies, we stand at his bed-side and accompany him as far as we can into the valley of the shadow of death. We ask him whether he feels that Christ is able to save? He replies, yes. When he has lost the power of speaking above a whisper, we ask him the same question, and receive the same reply. When he gives us the parting hand, and we, still anxious to know whether all is well, ask the same question, a sign, a smile, a lighting up of the dying eye, declares that all is well. As far as we can trace the departing soul when it goes into the dark valley, we receive the same assurance; and why should we doubt that the same grace is bestowed further onward, and that he saves to the uttermost? But what else thus saves? Friends give the parting hand at the gloomy entrance to that valley, and the frivolous and the worldly coolly turn away. The delusions of infidelity there forsake the soul, and minister no comfort then. Flatterers turn away from the dying scene – for who flatters the dying with the praise of beauty or accomplishments? Taste, skill, learning, talent, do not help then, for how can they save a dying soul? None but Jesus saves to the uttermost; no other friend but he goes with us entirely through the valley of death. Is it not better to have such a friend than to go alone through that dark, gloomy path? Any other gloomy and dangerous way may be more safely trod without a friend, than the vale of death.
(9) The Christian religion is suited to our condition; Heb 7:26-27. It has just such a High Priest as we need – holy, harmless, undefiled. Just such an atonement has been made as is necessary – ample, rich, full, and not needing to be made again. It reveals just such truth as we want – that respecting the immortality of the soul, and the glorious state of the redeemed beyond the grave. It imparts just such consolation as is suited to our condition – pure, rich, unfailing, elevating. It reconciles us to God just as it should be done – in such a way that God can be honored, and the purity and dignity of his Law maintained. It is the religion adapted to dying, ignorant, sinful, wretched man. No other system so much consults the true dignity of our nature, and the honor of God; no one diffuses such consolations through the life that is, or fills with such hopes in regard to the life to come.
(10) since, then, we have now such a Great High Priest; since the promises of the gospel are settled on so firm a foundation; and since the gospel in its provisions of mercy is all that we can desire it to be, let us yield our hearts entirely to the Saviour, and make this salvation wholly ours. We have the privilege, if we will, of drawing near to God with boldness. We may come near his throne. Though we are poor, and sinful, and deserve neither notice nor mercy, yet we may come and ask for all that we need. We may go to God, and supplicate his favor, with the assurance that he is ready to hear. We may go feeling that the great atonement has been made for our sins, and that no other offering is now needed; that the last bloody offering which God required has been presented, and that all that he now asks is the sacrifice of a contrite and a grateful heart. All that was needful to be done on the part of God to provide a way of salvation has been done; all that remains is for man to forsake his sins and to come back to a God who waits to be gracious.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. For the law maketh men high priests] The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: but the word of the oath (still referring to Ps 110:4) which was since the law; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the SON is consecrated, , is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, HE is a priest , to ETERNITY.
I. THERE are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of the Jews, which priesthood was typified by that of Melchisedec.
1. Being after the order of Melchisedec, there was no need of a rigorous examination of his genealogy to show his right.
2. He has an eternal priesthood; whereas theirs was but temporal.
3. The other priests, as a token of the dignity of their office, and their state of dependence on God, received tithes from the people. Melchisedec, a priest and king, after whose order Christ comes, tithed Abraham, , the father of the patriarchs; Jesus, infinitely greater than all, having an absolute and independent life, needs none. He is no man’s debtor, but all receive out of his fulness.
4. He alone can bless the people, not by praying for their good merely, but by communicating the good which is necessary.
5. As another priesthood, different from that of Aaron, was promised, it necessarily implies that the Levitical priesthood was insufficient; the priesthood of Christ, being that promised, must be greater than that of Aaron.
6. That which God has appointed and consecrated with an oath, as to endure for ever, must be greater than that which he has appointed simply for a time: but the priesthood of Christ is thus appointed; therefore, c.
7. All the Levitical priests were fallible and sinful men but Christ was holy and undefiled.
8. The Levitical priests were only by their office distinguished from the rest of their brethren, being equally frail, mortal, and corruptible; but Jesus, our high priest, is higher than the heavens. The statements from which these differences are drawn are all laid down in this chapter.
II. As the word surety, , in Heb 7:22, has been often abused, or used in an unscriptural and dangerous sense, it may not be amiss to inquire a little farther into its meaning. The Greek word , from , a pledge, is supposed to be so called from being lodged , in the hands of the creditor. It is nearly of the same meaning with bail, and signifies an engagement made by C. with A. that B. shall fulfil certain conditions then and there specified, for which C. makes himself answerable; if, therefore, B. fails, C. becomes wholly responsible to A. In such suretiship it is never designed that C. shall pay any debt or fulfil any engagement that belongs to B.; but, if B. fail, then C. becomes responsible, because he had pledged himself for B. In this scheme A. is the person legally empowered to take the bail or pledge, B. the debtor, and C. the surety. The idea therefore of B. paying his own debt, is necessarily implied in taking the surety. Were it once to be supposed that the surety undertakes absolutely to pay the debt, his suretiship is at an end, and he becomes the debtor; and the real debtor is no longer bound. Thus the nature of the transaction becomes entirely changed, and we find nothing but debtor and creditor in the case. In this sense, therefore, the word , which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfil the conditions of this better covenant, i.e. repent of sin, turn from it, believe on the Son of God, and having received grace walk as children of the light, and be faithful unto death, he would do all these things for them himself! This would be both absurd and impossible: and hence the gloss of some here is both absurd and dangerous, viz., “That Christ was the surety of the first covenant to pay the debt; of the second, to perform the duty.” That it cannot have this meaning in the passage in question is sufficiently proved by Dr. Macknight; and instead of extending my own reasoning on the subject, I shall transcribe his note.
“The Greek commentators explain this word very properly by , a mediator, which is its etymological meaning; for it comes from , near, and signifies one who draws near, or who causes another to draw near. Now, as in this passage a comparison is stated between Jesus as a high priest, and the Levitical high priests; and as these were justly considered by the apostle as the mediators of the Sinaitic covenant, because through their mediation the Israelites worshipped God with sacrifices, and received from him, as their king, a political pardon, in consequence of the sacrifices offered by the high priest on the day of atonement; it is evident that the apostle in this passage calls Jesus the High Priest, or Mediator of the better covenant, because through his mediation, that is, through the sacrifice of himself which he offered to God, believers receive all the blessings of the better covenant. And as the apostle has said, Heb 7:19, that by the introduction of a better hope, , we draw near to God; he in this verse very properly calls Jesus , rather than , to denote the effect of his mediation. See Heb 7:25. Our translators indeed, following the Vulgate and Beza, have rendered by the word surety, a sense which it has, Ecclus. 29:16, and which naturally enough follows from its etymological meaning; for the person who becomes surety for the good behaviour of another, or for his performing something stipulated, brings that other near to the party to whom he gives the security; he reconciles the two. But in this sense the word is not applicable to the Jewish high priests; for to be a proper surety, one must either have power to compel the party to perform that for which he has become his surety; or, in case of his not performing it, he must be able to perform it himself. This being the ease, will any one say that the Jewish high priests were sureties to God for the Israelites performing their part of the covenant of the law! Or to the people for God’s performing his part of the covenant! As little is the appellation, surety of the new covenant, applicable to Jesus. For since the new covenant does not require perfect obedience, but only the obedience of faith; if the obedience of faith be not given by men themselves, it cannot be given by another in their room; unless we suppose that men can be saved without personal faith. I must therefore infer, that those who speak of Jesus as the surety of the new covenant, must hold that it requires perfect obedience; which, not being in the power of believers to give, Jesus has performed for them. But is not this to make the covenant of grace a covenant of works, contrary to the whole tenor of Scripture! For these reasons I think the Greek commentators have given the true meaning of the word , in this passage, when they explain it by , mediator.”
The chief difference lies here. The old covenant required perfect obedience from the very commencement of life; this is impossible, because man comes into the world depraved. The new covenant declares God’s righteousness for the remission of sins that are past; and furnishes grace to enable all true believers to live up to all the requisitions of the moral law, as found in the gospels. But in this sense Christ cannot be called the surety, for the reasons given above; for he does not perform the obedience or faith in behalf of any man. It is the highest privilege of believers to love God with all their hearts, and to serve him with all their strength; and to remove their obligation to keep this moral law would be to deprive them of the highest happiness they can possibly have on this side heaven.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the reason why the Aaronical priests had need to sacrifice for themselves, and the gospel High Priest had not, and is finally describing him who is so.
For the law maketh men high priests which have infirmity; for the law which God gave to Moses, the ceremonial law, constituteth, sets up, and puts into this Aaronical order and office of priesthood, such as are not only liable to bodily infirmities, but to moral ones, sins. Aaron and all his sons had their spiritual sinful infirmities, Heb 5:2, for which they were to offer their propitiatory sacrifices to God, as well as for those of the people; they were sinful, dying men, Heb 7:26.
But the word of the oath, which was since the law; but God the Fathers promise to his Son, ratified with an oath, that he should he the great High Priest perfecting of souls for God, as David testifieth, Psa 110:4, to be revealed to him; and this four hundred years after the law was given which constituted the Aaronical priesthood. The word revealed Gods promise to him, the oath made it irreversible; yet this promise was not actually performed to him till his ascension in the human nature higher than the heavens, Psa 110:1.
Maketh the Son, who is consecrated for evermore; God the Son incarnate, the man Christ Gods fellow, the glorious only begotten and bosom Son of the Father, Zec 13:7; Joh 1:14,18; 1Ti 2:5, is made by this ratified word the only single everlasting High Priest, who is not only completely and perfectly holy, as opposed to the infirmities of the Aaronical priests, but ever able and fit for his work, as successful in it. Who would not therefore leave that abolished priesthood, and cleave to this which must abide for ever?
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Forreason for thedifference stated in Heb 7:27,between His one sacrifice and their oft repeated sacrifices, namely,because of His entire freedom from the sinful infirmity towhich they are subject. He needed not, as they, to offer FORHIS OWN SIN; and being nowexempt from death and “perfected for evermore,” He needsnot to REPEAT Hissacrifice.
the word“theword” confirmed by “the oath.”
whichwhich oathwas after the law, namely, in Ps110:4, abrogating the preceding law-priesthood.
the Soncontrasted with”men.”
consecratedGreek,“made perfect” once for all, as in Heb 2:10;Heb 5:9; see on Heb2:10; Heb 5:9. Opposed to”having infirmity.” Consecrated as a perfected priestby His perfected sacrifice, and consequent anointing and exaltationto the right hand of the Father.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the law maketh men high priests which have infirmity,…. Every word has an emphasis on it, and shows the difference between Christ and these priests: they were many; they were made priests by the law, the law of a carnal commandment, which made nothing perfect, and was disannulled; they were men that were made priests by it, and could not really draw nigh to God, and mediate with him for themselves, or others, nor atone either for their own or others’ sins; and they were men that had infirmity, not natural and corporeal, for they were to have no bodily blemishes and deficiencies in them, but sinful ones; and especially such were they who bore this office under the second temple, and particularly in the times of Christ and his apostles d:
but the word of the oath, which was since the law; that word which had an oath annexed to it, which declared Christ an high priest after the order of Melchizedek, was since the law of the priesthood of Aaron; for though Christ was made a priest from eternity, yet the promise which declared it, and had an oath joined to it, was afterwards in David’s time, Ps 110:4 and this word of the oath maketh the son; not a son, but a priest; publishes and declares him to be so: Christ, though a man, yet he is not mere man; he is the Son of God, and as such opposed to men; and therefore is not the Son of God as man; and this shows that he was a son before he was a priest, and therefore is not so called on account of his office; and it is his being the Son of God which gives lustre and glory to his priestly office, and virtue and efficacy to his sacrifice and intercession, and gives him the preference to all other priests:
who is consecrated for evermore; or “perfected”, or “perfect”; he is perfect in his obedience and sufferings, in his sacrifice, and as he is now in heaven, in complete glory; the law made men priests that did not continue, but Christ is a priest for evermore, and absolutely, perfect.
d Vid. T. Bab. Yoma, fol. 8. 2. & 9. 1.
Fuente: John Gill’s Exposition of the Entire Bible
After the law ( ). As shown in verses 11-19, and with an oath (Ps 110:4).
Son (). As in Ps 2:7; Heb 1:2 linked with Ps 110:4.
Perfected (). Perfect passive participle of . The process (2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Heb 2:17; Heb 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice.
Fuente: Robertson’s Word Pictures in the New Testament
Summarizing the contents of vers. 26, 27. – The law constitutes weak men high priests. God ‘s sworn declaration constitutes a son, perfected forevermore. jAnqrwpouv men, many in number as contrasted with one Son. Econtav ajsqeneian having infirmity, stronger than ajsqeneiv weak, which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on Joh 16:22. A son. Again the high – priesthood is bound up with sonship, as in ch. 5 5, 6. ===Heb8
CHAPTER VIII
Christ ‘s fulfillment of his high – priestly office as related to the Aaronic priesthood. – Christ ‘s ministry is superior to that of the Levitical priests as he himself is superior to them.
Fuente: Vincent’s Word Studies in the New Testament
1) “For the law maketh men,” (ho nomos gar anthropous kathistesin) “For the law (of Moses) appoints man,” ordains or sets men in office of the high priesthood.
2) “High priests which have infirmities,” (archiereis echontas theneian) “As high priests who have or possess weaknesses, sicknesses, infirmities, or imperfections,” of physical, moral and spiritual nature, Heb 5:1-2; Heb 8:3.
3) “But the word of the oath,” (ho logos de tes horkomosias) “But the word of the oath taking one,” as described by David, Psa 110:4.
4) “Which was since the law,” (tes meta ton nomon) “Which exists after the law appointments;” This High Priest since the Law, or supplanting the earthly priesthood law, is Jesus Christ, his regal and royal highness, as both High Priest and King of righteousness and peace in spiritual matters excelling Melchisedec, .
5) “Maketh the Son, who is consecrated forevermore,” (huion eis ton aiona teteleiomenon) “That oath makes the Son who is having been consecrated or perfected an eternal priest, into the ages of ages,” Heb 2:10; Heb 5:9; Heb 4:14-16; Heb 7:25.
THE INTERCESSION OF CHRIST
When Aaron entered the Most Holy Place, he was bound to carry the names of the tribes of Israel upon his shoulders and upon his breast, on his shoulders, in token that he bore the burden of their wickedness and their infirmities; upon his breast, in token of his love and care for them as next to his heart. Such a High Priest is our Advocate. “We have not a High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.” He died to make satisfaction. He lives to make intercession. We are on His shoulders, to have our burdens borne for us. We are near His heart, that He may both die and live for us … It is a glorious thought: we have in heaven One we can think of, know, believe, love, delight in, bone of our bone, flesh of our flesh, One whom no accident can disable, no quarrel can estrange, no death remove: for He ever liveth to make intercession for us.
R. B. Nichol.
Fuente: Garner-Howes Baptist Commentary
28. For the law, etc. From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, “Since the law makes no real priests, the defect must by some other means be remedied; and it is remedied by the word of the oath; for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection.” He again reminds us, that the oath was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time.
Fuente: Calvin’s Complete Commentary
(28) For the law maketh men high priests which have infirmity . . .Better, For the Law appointeth men high priests, (men) having infirmity; but the word of the oath, which was after the Law, appointeth a Son, who hath been perfected for ever. On the word of the oath see Heb. 7:20-21. Coming after the Law, it revoked the commandment (Heb. 7:18), and was not revoked by it. (A Son, see Heb. 1:3; Heb. 5:8. Perfected, see Heb. 2:10; Heb. 5:10.) We are not to understand that Jesus was first perfected and then appointed as High Priest: this would contradict what has just been taught (Heb. 7:27), for it was as High Priest that He offered the sacrifice of Himself. In these closing words are united the two cardinal predictions of Psalms 2, 110 (comp. Heb. 5:5-6): Thou art My Son, Thou art a Priest for ever.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. The Mosaic law In antithesis with the psalmist’s word, or expression of the oath inaugurating the perpetual High Priest. Notes on Heb 7:20-21.
Since the law For the psalm is later than the Pentateuch, and unfolds the later revelation of God’s purposes.
The Son Of Heb 1:1. It stands in antithesis with men which have infirmity. The divine Son has no infirmity. He is unmarred by sin.
Consecrated Rather, perfected, absolutely completed, as the Model, Expiator, and Saviour.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For the law appoints men high priests, having infirmity, but the word of the oath, which was after the law, appoints a Son, perfected for evermore.’
For the situation can be summed up in these words. The Law appoints men who are weak, and have blemishes and insufficiencies, and are mortal, to be their High Priests. It is an earthly Law. But the word of God’s oath, which is after (later than) the Law, appoints a Son, One totally perfect in every respect, everlasting, and perfected for the High Priestly work for evermore. The Law thus partially fails men, but God’s oath in Christ provides all that men need.
So does he demonstrate that the Aaronic priesthood, which was so revered by the Jews, is in fact, by the Old Testament itself, looked on as deficient and needing to be replaced, and along with it the old Law and the old covenant. And this, he has explained, is what Jesus Christ in fact came to do.
We may close this chapter by summarising the superiority of Christ’s High Priesthood.
1) Christ’s appointment as High Priest was on the basis of God’s oath, which guaranteed it for ever. This contrasts with the Aaronic appointment which was dependent for its continuation on faithfulness to the covenant. In the end it ceased because of faithlessness, and because it sought to destroy God’s High Priest.
2) Christ’s High Priesthood was on the basis of the ‘power of an indisolluble life’, while the Aaronic High Priesthood was on the basis of a ‘law of fleshly commandment’.
3) Christ’s High Priesthood is continual for ever, while the Aaronic High Priesthood changed on death, successor following successor, with never any certainty of the quality of the successor.
4) Christ’s High Priesthood is on the basis of a better covenant, while the Aaronic High Priesthood is on the basis of a failing covenant..
5) Christ is High Priest because He is the Son, chosen by God because of Whom He was and what He had come to do, and because He lives for ever, the Aaronic High Priests were so because they were weak and failing mortal men, of limited priesthood, cut off by death, nevertheless privileged by being chosen by God on the basis of descent from Aaron, who, however, himself miserably failed God and had to die.
6) Christ’s High Priesthood is based on the heavenly tabernacle and is conducted from the throne of God where He has permanent residence, the Aaronic High Priesthood was based on the earthly tabernacle/temple, and entry to its throne (the ark of the covenant in the Holy of Holies) was limited to once a year, and then only in a brief and obsequious visit. The daily priesthood was conducted from a distance.
7) Christ as High Priest offered a total and complete sacrifice once-for-all, never requiring to be repeated. The Aaronic High Priests offered sacrifices daily and continually, sacrifices which required constant repetition because they could never fully satisfy the requirements of God’s holiness.
Let them then choose which priesthoood they would prefer.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 7:28 . Establishment of , Heb 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 Heb 7:26-27 . The law constitutes high priests men who are subject to weakness, and thus also to sin (comp. Heb 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. Heb 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 Heb 1:1 ), who is for ever perfected, i.e. without sin (Heb 4:15 ), and by His exaltation withdrawn from all human , 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, Heb 7:28 , is likewise to be referred to Jesus. The author, he tells us, presupposes as well known, that Christ has been as well (according to chap. 5) as (according to chap. 7), and is here recapitulating (!) the two. Thus, then, 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 ; 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 , as a manifest parallel to , Heb 7:20 f., Heb 7:23 f., ought to have kept him.
] The author did not write , according to which the Vulgate and Luther translate, because he wished to accentuate as the principal notion.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
Everlasting thanks be given to God the Holy Ghost, for this most sweet and precious Chapter. Never, surely, but for the Lord himself explaining to us in this portion of his holy word, what he had before related concerning Melchizedec, in other parts of his revelation; should we have conceived suitable apprehensions on the subject. But now, by his gracious condescension, in saying so much as is here related, of that Priest of the Most High God, do we behold the wonders, of his Person, and Office, and the still greater Personage, to whom all that went before ministered. Hail! thou great, thou Almighty Melchizedec of thy People? Truly, Lord Jesus! thou hast been sworn into thine office by Jehovah’s Oath; and well therefrom do I feel confidence to come unto thee, as the Lord’s High Priest, and my High Priest forever. Lord! I desire grace, and power, to do what is here commanded the Church, namely, to consider, how great the Melchizedec was, whom Abraham saw; and therefrom to consider, how much greater my Lord Jesus is, to whom even Melchizedec acted but as a type and shadow!
Precious Lord Jesus! thou art a Priest upon thy throne! Thou hast an unchangeable priesthood! And indeed, and in truth, such an High Priest as thou art, my poor soul needed: One that can, and will save to the uttermost, all that come to God by thee; and One who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. And, very sure I am, that though, in thy personal glory, all this, and more, is thine; yet, amidst all the exaltation of thy state, no change hath taken place in thy nature; Jesus, is Jesus still. The same lovely, and all loving Jesus. Here below, men that have infirmities are made priests; but our Jesus that is above, though touched with the feelings of our infirmities, yet, in himself, he is separate from sinners, and made higher than the heavens. He knows our frame by his own, though without sin; and his priesthood is forever. Lord! take up my cause, for sure I am, I shall not then fail; thou art consecrated forevermore!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Ver. 28. For the law maketh ] As if the apostle should say, Shall I sum up and shut up all in a word? the law maketh men high priests which have infirmity, &c. Dull scholars must have it over and over. Nunquam satis dicitur, quod nunquam satis diseitur. (Seneca.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28 .] Final bringing out of the contrast between the Aaronic priests and Christ . For (gives the reason for the difference in the last verse) the Law makes men (emphatic, opposed to below) high priests, who have infirmity (cf. ch. Heb 5:2 , of the human high priest, : and see below. The expression here involves, from the context, liability to sin, and subjection to, removal by, death. Christ had not the first, and therefore need not offer for his own sin: he was free from the second, and therefore need not repeat His sacrifice): but the word (utterance; or, purport: cf. Heb 7:21 , . . .) of the oath which was after the law ( , not (“sermo autem jurisjurandi qui post legem est,” vulg.), which ought to be marked in the E. V. by the omission of the comma after “oath.” This oath is recorded in David, i. e. subsequently to the giving of the law, and therefore as antiquating it and setting it aside. The argument is similar to that in Gal 3:17 . Of course Erasmus’s rendering, “ supra legem ,” is out of the question) ( makes ) the Son (see on , not , note on ch. Heb 1:1 ), made perfect (in this participle, as Del. remarks, lies enwrapped the whole process of the Son’s assumption of human , and being exalted through it: for this was , ch. Heb 2:10 ; Heb 5:9 . Those priests, by their , were removed away in death, and replaced by others: He, by that which He took on Him, went out through death into glory eternal, and an unrenewable priesthood) for evermore (these words belong simply and entirely to the participle, not as Luther, fesst den Sohn ewig und vollkommen , and Bengel, “Resolve: filius, semel consummatus, constitutus est sacerdos in ternum.” The E. V. has obliterated both sense, and analogy with ch. Heb 2:10 and Heb 5:9 , by rendering . , “ consecrated ”).
Fuente: Henry Alford’s Greek Testament
maketh = appointed.
word. Greek. logos. App-121.
since = after. Greek. meta. App-104. Compare Psa 110:4.
Son. Compare Heb 7:3.
consecrated = perfected, as Heb 7:19.
for evermore. App-151. d.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] Final bringing out of the contrast between the Aaronic priests and Christ. For (gives the reason for the difference in the last verse) the Law makes men (emphatic, opposed to below) high priests, who have infirmity (cf. ch. Heb 5:2, of the human high priest, : and see below. The expression here involves, from the context, liability to sin, and subjection to, removal by, death. Christ had not the first, and therefore need not offer for his own sin: he was free from the second, and therefore need not repeat His sacrifice): but the word (utterance; or, purport: cf. Heb 7:21, …) of the oath which was after the law ( , not (sermo autem jurisjurandi qui post legem est, vulg.), which ought to be marked in the E. V. by the omission of the comma after oath. This oath is recorded in David, i. e. subsequently to the giving of the law, and therefore as antiquating it and setting it aside. The argument is similar to that in Gal 3:17. Of course Erasmuss rendering, supra legem, is out of the question) (makes) the Son (see on , not , note on ch. Heb 1:1), made perfect (in this participle, as Del. remarks, lies enwrapped the whole process of the Sons assumption of human , and being exalted through it: for this was , ch. Heb 2:10; Heb 5:9. Those priests, by their , were removed away in death, and replaced by others: He, by that which He took on Him, went out through death into glory eternal, and an unrenewable priesthood) for evermore (these words belong simply and entirely to the participle, not as Luther, fesst den Sohn ewig und vollkommen, and Bengel, Resolve: filius, semel consummatus, constitutus est sacerdos in ternum. The E. V. has obliterated both sense, and analogy with ch. Heb 2:10 and Heb 5:9, by rendering ., consecrated).
Fuente: The Greek Testament
Heb 7:28. , for the law: but the word) The antithesis is very express, as the conjunction is put after the nouns.- , the word) rendered as strong as possible in consequence of the oath.- ) Not only the word, but the oath of God, is said to have been given after the law (comp. v. 18) in the time of David, and that too by David, as GOD very often swears by the mouth of the prophets. Comp. Act 2:30, where Peter speaks of the kingdom of Christ sanctioned by an oath in that same age. Paul is reasoning from the order of revelations, as Gal 3:17, note. Below, ch. Heb 10:7; Heb 10:16.-) Son of GOD. The antithesis is, men having infirmity.- , for ever) It is thus resolved: The Son (once made perfect) was constituted a priest for ever, ch. Heb 5:9-10, note. Absolute eternity is here intended. Jesus continues a priest for ever. His work being finished, His state remains.
Fuente: Gnomon of the New Testament
the law maketh: Heb 5:1, Heb 5:2, Exo 32:21, Exo 32:22, Lev 4:3
the word: Heb 7:21, Psa 110:4
maketh the: Heb 7:3, Heb 1:2, Heb 3:6, Heb 4:14, Heb 5:5, Heb 5:8
who: Heb 7:21, Heb 7:24
consecrated: Gr. perfected, Heb 2:10, Heb 5:9, Luk 13:32, Joh 19:30,*Gr.
Reciprocal: Exo 28:41 – and consecrate them Exo 29:27 – General Lev 8:35 – the tabernacle Lev 9:7 – offer thy Lev 16:5 – General Num 3:3 – whom he consecrated Rom 4:14 – For if Heb 7:16 – the power
Fuente: The Treasury of Scripture Knowledge
Heb 7:28. The priests made under the law were infirm in that they were subject to death. Word of the oath came after the law since David (to whom the oath was made) lived some centuries after Moses (through whom the law was given). The point is that since the oath came after the law, it proves that document was not considered absolutely perfect. This later act (the oath) maketh the Eon (High Priest). The grand total conclusion is our High Priest has a service that continues evermore.
Fuente: Combined Bible Commentary
Heb 7:28. For the law appointed men (emphatic) high priests having infirmity; but the word of the oath (see Heb 7:21) which was after the lawfive hundred years later as given in prophecy, and one thousand five hundred later still when fulfilled in Christ[appointeth] one who is Son (see note on Heb 1:1), made perfect for evermore. For evermore is in the emphatic place, and belongs to made perfect. Having infirmity belongs to high priests; they were mortal, sinful men, and therefore were an inefficient priesthood; their expiations, their intercessions, their benedictions, all had the character of weakness, and as such they were not fit to meet our needs. Perfected or made perfect (not consecrated) for evermore; it is the same word as is used in chap. Heb 2:10, made perfect through suffering; and in Heb 5:9, having been made perfect; and this condition is continuous and unchanging, forming a contrast to the condition of the priests of the Law.
Fuente: A Popular Commentary on the New Testament
That is, the Levitical law appointed men to be high priests that laboured under infirmities, were sinners, and subject to mortality; but the promise made to Christ, and confirmed by God’s oath long since the law was given, maketh the Son, and none but the Son, (who is perfect, holy, and consecrated to this everlasting office) a priest for evermore.
Learn hence, 1. That there never was any more that two sorts of priests in the church; the one made by the law, the other by the oath of God.
Learn, 2. That the great foundation of our faith, and the main hinge whereon all our consolation depends, is this, that our High Priest is The Son of God, and his everlasting continuance in his office is secured by the oath of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 28
Which have infirmity; who are themselves sinners.–Consecrated; holy.
Fuente: Abbott’s Illustrated New Testament
7:28 For the law maketh men high priests which have infirmity; but the {n} word of the oath, {14} which {o} was since the law, [maketh] the Son, who is consecrated for evermore.
(n) The commandment of God which was bound with an oath.
(14) Another argument taken by the time: Former things are taken away by the later.
(o) Exhibited.
Fuente: Geneva Bible Notes
"The profound difference between the two priesthoods is detailed in a concluding contrast summarizing the argument of the entire chapter." [Note: Ibid., p. 194.]
Jesus Christ is superior because He is a Son rather than a mere man, because God appointed Him more recently than He appointed the Levitical priests, and because God appointed Him with an oath (Heb 7:21). He is "perfect" because He offered one sacrifice for sin that was adequate to satisfy God completely (cf. Heb 2:10; Heb 5:8-10; Heb 7:28; Heb 12:2; 1Jn 2:2). Because He is perfect He can intercede effectively for us. Consequently we can go to Him confidently any time we need His help overcoming trials and temptations, specifically those trials that might result in our apostatizing. "Perfect forever" has the idea of not being subject to defects. He will never fail us, and another high priest will never replace Him.
In view of the superior order of priesthood that Melchizedek foreshadowed and that Jesus Christ fulfilled, why would anyone want to go back to the old Aaronic order? The person of our high priest is superior. The order of His priesthood is superior. Christ is completely adequate in His person and preeminent in His order. We should worship His person and rely on His intercession because of His order. And we should not abandon Him. [Note: See also David J. MacLeod, "Christ, the Believer’s High Priest: An Exposition of Hebrews 7:26-28," Bibliotheca Sacra 162:647 (July-September 2005):331-43.]
"One of the most distinctive themes in the theology of Hebrews is the change from old to new in God’s dealings with humankind. In Jesus Christ a decisive shift in salvation-history has occurred according to God’s plan. What was provisional and ineffective has been superseded by the final and full salvation in the Son of God, a change anticipated in the Old Testament itself." [Note: Fanning, p. 398.]