16<\/strong>. is made<\/em> ] Lit., “is become.”<\/p>\n after the law of a carnal commandment<\/em> ] Rather, “in accordance with the law of a fleshen<\/em> (i.e. earthly) commandment<\/em>.” Neither this writer, nor even St Paul, ever called or would have called the Law “carnal” ( sarkikos<\/em>), a term which St Paul implicitly disclaims when he says that the Law is “spiritual” (Rom 7:14<\/span>); but to call it “fleshen” ( sarkinos<\/em>) is merely to say that it is hedged round with earthly limitations and relationships, and therefore unfit to be adapted to eternal conditions. Its ordinances indeed might be called “ordinances of the flesh” (Heb 9:10<\/span>), because they had to do, almost exclusively, with externals. An attentive reader will see that even in the closest apparent resemblances to the language of St Paul there are differences in this Epistle. For instance his relative disparagement of the Law turns almost exclusively on the conditions of its hierarchy;<\/em> and his use of the word “flesh” and “fleshen,” refers not to sensual passions but to mortality and transience.<\/p>\n of an endless life<\/em> ] Lit., “of an indissoluble life,” the life of a tabernacle which “could not be dissolved.” The word ( akatalutos<\/em>) is not found elsewhere in the N.T. The Priest of this new Law and Priesthood is “the Prince of Life” (Act 3:15<\/span>).<\/p>\n Who is made – <\/B>That is, the other priest is made, to wit, the Messiah. He was made a priest by a special law.<\/P> Not after the law of a carnal commandment – <\/B>Not according to the Law of a commandment pertaining to the flesh. The word carnal means fleshly; and the idea is, that the Law under which the priests of the old dispensation were made was external, rather than spiritual; it related more to outward observances than to the keeping of the heart. That this was the nature of the Mosaic ritual in the main, it was impossible to doubt, and the apostle proceeds to argue from this undeniable truth.<\/P> But after the power of an endless life – <\/B>By an authority of endless duration. That is, it was not concerned mainly with outward observances, and did not pass over from one to another by death, but was unchanging in its character, and spiritual in its nature. It was enduring and perpetual as a priesthood, and was thus far exalted above the service performed by the priests under the former dispensation.<\/P><\/p>\n Verse 16. Who is made<\/B><\/I>] Appointed to this high office by God himself, not succeeding one that was disabled<\/I> or dead, according<\/I> to that law<\/I> or ordinance directed to weak<\/I> and perishing<\/I> men, who could not continue by reason of death<\/I>.<\/P> <\/P> This is probably all that the apostle intends by the words carnal commandment<\/I>, , for carnal<\/I> does not always mean sinful<\/I> or corrupt<\/I>, but feeble, frail<\/I>, or what may be said of or concerning man<\/I> in his present dying condition<\/I>.<\/P> <\/P> But after the power of an endless life.<\/B><\/I>] Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. HE ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life.<\/P> <\/p>\n Who is made, not after the law of a carnal commandment; the gospel High Priest, the Lord Jesus Christ, was not constituted nor consecrated after that order and rule of God which did bind the Aaronical priesthood, and regulate it as to their consecrations and ministrations, obliging them by annexed temporal promises and comminations, which could not reach an immortal soul. The Mosaical rites and ceremonies were bodily, fleshly, only external. He was not made a priest by legal purifying with water, nor anointed with oil, nor sprinkled with blood, nor clothed with priestly garments, as Aaron and his order was, Exo 39:1-43<\/span>; 40:13-15<\/span>,31<\/span>,32<\/span>; nor initiated with sacrifices of bulls, goats, &c. He was not to minister in a tabernacle or temple, as they did, which was carnal, and reached only the flesh, could not expiate sins, nor procure spiritual and eternal blessings, Heb 9:1-12<\/span>,19-26<\/span>. <\/P> But after the power of an endless life; but was constituted and consecrated by God according to his powerful law. He was anointed with the Holy Ghost and power, Act 10:38<\/span>, which mighty influence enabled him to execute his oifice effectually for saving sinners; and by it he receiveth life peculiar to his priesthood, opposed to the dead letter of the commandment, by which, and under which, souls perished by multitudes. But this High Priest hath by this law life in himself, and the best of life to give out to those who wait on his ministry, Joh 5:21<\/span>,24-26<\/span>, and such life as is indissoluble, opposite to carnal and bodily, which corrupts and perisheth; but the powerful life of this priest is not to be destroyed, neither in himself, nor his people. He by his death and life makes eternal expiation, and procureth eternal blessings for them: see Heb 7:25<\/span>, and Heb 9:11<\/span>,12<\/span>,28<\/span>. <\/P> <\/p>\n 16. carnal . . . endless<\/B>mutuallycontrasted. As “form” and “power” are opposed,2Ti 3:5<\/span>; so here “the law”and “power,” compare Ro8:3<\/span>, “The law was weak<\/I> through the flesh”; andHeb 7:18<\/span>, “weakness.””The law” is here not the law in general, but the statute<\/I>as to the priesthood. “Carnal,” as being only outwardand temporary,<\/I> is contrasted with “endless,” or, asGreek,<\/I> “indissoluble.” Commandments is contrastedwith “life.” The law<\/I> can give a commandment,<\/I>but it cannot give life<\/I> (Heb7:19<\/span>). But our High Priest’s inherent “power,” now inheaven, has in Him “life for ever”; Heb9:14<\/span>, “through the eternal Spirit<\/I>“; Heb7:25<\/span>, “able . . . ever liveth” (Joh5:26<\/span>). It is in the power of His resurrection life, not of Hisearthly life, that Christ officiates as a Priest.<\/P><\/p>\n Who was made<\/strong>,…. Not as man, much less as God; but as a priest, constituted and appointed one:<\/p>\n not after the law of a carnal commandment<\/strong>: either the ceremonial law in general, which was a carnal one, if we consider the persons to whom it belonged, the Israelites according to the flesh; it was incumbent upon, and might be performed by such who were only carnal; and it was performed by and for men that were in the flesh, or mortal; and if we consider the matter of it, the subject on which various of its rites were exercised was the flesh or body, and which were performed by manual operation; and the sacrifices of it were the flesh of beasts; and these were for the sins of the flesh, and for the removing the ceremonial uncleanness of it; and the virtue of them reached only to the purifying of the flesh; and the whole of it is distinct from the moral law, which is spiritual, and reaches to the spirit or soul of man; whereas this only was concerned about temporal and external things: or else the law of the priesthood is particularly intended; or that commandment which respected the priesthood of Aaron; which law regarded the carnal descent of his sons; enjoined a carnal inauguration of them, and provided for their succession and continuance in a carnal way; after which, Christ the great high priest did not become one:<\/p>\n but after the power of an endless life<\/strong>; this may be understood either of the Gospel, according to which Christ is a priest; and which is called “life”, in opposition to the law which is the ministration of death; and because it is the means of quickening dead sinners, and of reviving drooping saints; and points out Christ the way of life, and has brought life and immortality to light: and may be said to be “endless”, in distinction from the law, which is temporary; and because it is itself permanent and everlasting; contains in it the promise of eternal life, and is the means of bringing souls unto it: and there is a “power” goes along with it; which distinguishes it from the weak and beggarly elements of the ceremonial law, which is abolished, because of the weakness of it; for it is attended with the power of the Spirit of God, and is the power of God unto salvation: or else this intends the endless life which Christ has, in and of himself; and which qualifies him for a priest; and stands opposed to the mortality of the priests, and to that law which could not secure them from it: the priests died, and the law by which they were priests could not prevent their death; Christ is the living God, the Prince of life, he had power to lay down his life as man, and power to take it up again; and his life, as man, is an endless one, which qualifies him for that part of his priestly office, his intercession and advocacy: or it may design that power, which his Father has given him as Mediator, of an endless life, both for himself and for all his people; and regards his ever living as a priest, and the perpetuity of and the continual virtue and efficacy of it.<\/p>\n Carnal <\/B> (<\/SPAN><\/span>). “Fleshen” as in 1Co 3:1<\/span>, not <\/SPAN><\/span> (fleshlike, 1Co 3:3<\/span>). The Levitical priests became so merely by birth.<\/P> Of an endless life <\/B> ( <\/SPAN><\/span>). Late compound (alpha privative and verbal adjective from <\/SPAN><\/span>, to dissolve, as in 2Co 4:1<\/span>), indissoluble. Jesus as priest lives on forever. He is Life. <\/P> <\/p>\n The law of a carnal commandment [ ] <\/SPAN><\/span>. The phrase N. T. o. Nomon the norm or standard, as Rom 7:21<\/span>, 23<\/span>. Entolhv, the specific precept of the Mosaic law regarding Levitical priests. Comp. Eph 2:15<\/span>. Sarkinhv fleshly, indicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See ch. Heb 9:1 – 5<\/span>, 10<\/span>, and comp. Rom 8:3<\/span>. Such a priesthood cannot be eternal. After the power of an endless life [ ] <\/SPAN><\/span>. Dunamin inherent virtue. Rend. for endless, indissoluble. Comp. kataluqh loosened down, of a tent, 2Co 5:1<\/span>; of the stones of the temple, Mt 24:2<\/span>. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, ver. 8. This truth the writer finds in the Psalm 18, 19<\/span>. The structure of the passage is as follows : The two verses contain a proposition in two parts. The verb ginetai is or comes to pass is common to both parts. jOuden – oJ nomov is parenthetical. Rend. “for there is a disannulling of a foregoing commandment, because of its weakness and unprofitableness (for the law made nothing perfect), and the bringing in thereupon of a better hope through which we draw nigh unto God.”<\/P> <\/p>\n <\/strong><\/p>\n 1) “Who is made,”<\/strong> (hos gegonen) “Who has become,” come to be, to exist, as an High Priest, Joh 1:14<\/span>; He is appointed a priest, an High Priest by the Father.<\/p>\n 2) “Not after the law of a carnal commandment,”<\/strong> (ou kata nomon entoles sarkines) “Not according to the law of a fleshly commandment,” a commandment of priestly service that had restrictions and limitations of days for every priest, Col 2:14<\/span>; Heb 9:10<\/span>.<\/p>\n 3) “But after the power of an endless life,”<\/strong> (alla kata dunamin zoes akatalutou) “But according to the power of an indissoluble life,” a life that cannot be dissolved or cease to exist, as that of Jesus Christ the ever-living and interceding High Priest who is alive forevermore, Heb 7:3<\/span>; Heb 7:25<\/span>; Rev 1:18<\/span>; Joh 5:26<\/span>; Act 3:15<\/span>; Jas 1:12<\/span>; Joh 5:20<\/span>; Rev 1:17-18<\/span>; Job 19:25<\/span>.<\/p>\n 16. Carnal commandment, etc. It was called carnal, because it refers to things corporal, that is, to external rites. We know how Aaron and his sons were initiated into their office. What was fulfilled in Christ by the hidden and celestial power of the Spirit, was shadowed forth under the Law by ointment, various vestments, the sprinkling of blood, and other earthly ceremonies. Now this kind of institution was suitable to the nature of the priesthood; it hence follows, that the priesthood itself was liable to change. At the same time, as we shall hereafter see, the priesthood was not so carnal, but that it was still spiritual; but the Apostle here refers only to the difference between Christ and Aaron. However spiritual then might have been the meaning of these shadows, they were yet but shadows in themselves; and as they were made up of the elements of this world, they may justly be called earthly. <\/p>\n After the power of an endless life, or, of an indissoluble life. As Christ is a perpetual priest, it was necessary, that he should be different from Aaron as to the manner of his appointment; and so it was, for it was not Moses, a mortal man, who consecrated him, but the Holy Spirit, and that not with oil, nor with the blood of goats, nor with the outward pomp of vestments, but with celestial power, which the Apostle here sets in opposition to weak elements. We hence see how the eternity of his priesthood was exhibited in Christ. <\/p>\n (16) A carnal commandment.<\/strong>Literally (according to the true reading of the Greek), a commandment of flesh:<\/em> one that is limited to the sphere of mans nature of flesh. As such, it is bound up with distinctions of race and tribe and family; it is limited by human infirmity and the changes wrought by sickness and death; what it accomplishes is the purifying of the flesh; in its own nature it is temporary, and may be set aside. (See Heb. 9:10<\/span>; Heb. 9:13<\/span>.) In contrast to the enactment is placed an essential right, possessed by Him of whom Melchizedek was the type: in contrast to all that is temporary and limited is placed an indissoluble life. Because He livesin virtue of what He is<\/em>He is Priest: in virtue of an endless<\/em> life He is priest for ever. 16<\/strong>. <\/strong> A carnal<\/strong> Or fleshly; <\/em> that is, feeble and transitory, as all flesh <\/em> is: in antithesis with endless. The only vitality of the former priesthood was the force of a positive but transient enactment; but the vitality animating the new priesthood is the power of an endless<\/strong>, immortal, life<\/strong>. Immortal life <\/strong> is in the priest, in his priesthood, and in all who are redeemed by its power. <\/p>\n Endless<\/strong> Literally, indissoluble life<\/strong>, not to be dissolved or fused away into space or ether.<\/p>\n Heb 7:16<\/span> . Nearer indication as to what is implied by the characteristic , Heb 7:15<\/span> , what peculiarity of priesthood is expressed by the same.<\/p>\n ] sc<\/em> . , not: .<\/p>\n ] who has become so ( sc<\/em> . priest).<\/p>\n . . .] not according to the law of a fleshly command, but according to the power of indestructible<\/em> [or indissoluble<\/em> ] life<\/em> . In connection with , Chrysostom, Oecumenius, Theophylact, Bhme, Kuinoel, Tholuck, Delitzsch, and others think of the Mosaic law<\/em> ; but against this argues the singular , to take which, with the expositors mentioned, in the sense of the plural (according to the Mosaic law, whose essence consists in fleshly ordinances), or as a collective designation of the constituent parts of the law as , Eph 2:15<\/span> , is arbitrary. is therefore to be taken, as Rom 7:21<\/span> ; Rom 7:23<\/span> , in the more general sense: norm<\/em> (rule, standard), and the is the special precept<\/em> or ordinance<\/em> which the Mosaic law contains regarding the Levitical priesthood.<\/p>\n It is called fleshly<\/em> , however, according to Carpzov, Bhme, Stuart, and others, because it is mutable and transitory; more correctly, nevertheless: because it lays stress only upon external, earthly things<\/em> , which fall a prey to transitoriness, and (comp. the contrast . . .) appoints as priests only mortal men<\/em> , of whom one after another is snatched away by death. Schlichting: carnale (praeceptum) vocatur, quia totum ad carnem spectabat, carnisque rationem habebat. Partim enim ad certam stirpem, nempe Aaronicam, sacerdotii dignitatem adstrinxerat, partim mortalitati pontificum, quae carnis propria est, consulens, successionis jura descripserat. Inde enim factum est, ut unum alteri succedere juberet, quo, morientibus sacerdotibus, sacerdotium tamen ipsum perpetuaretur.<\/p>\n ] i.e.<\/em> inasmuch as the power of living for ever is inherent in Him. Comp. Heb 7:17<\/span> ; Heb 7:24<\/span> . Improperly do Cameron, Dorscheus, Calov, al.<\/em> , refer it as well<\/em> , or solely<\/em> , to Christ’s power of communicating intransitory life to others<\/em> . But wrongly, too, Hofmann ( Schriftbew<\/em> . II. 1, 2 Aufl. p. 551 f.), Delitzsch, and Alford: the is to be limited to that life of Christ which began with His resurrection. On the contrary, the is thought of as a property inherent in the , without respect to relation of time. Comp. also Riehm, Lehrbegr. des Hebrerbr<\/em> . p. 458, Obs<\/em> .<\/p>\n 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 16. Of a carnal command<\/strong> ] i.e. External and ceremonial.<\/p>\n<\/p>\n But after the power<\/strong> ] Both of God the Father, who made him a priest, and of God the Son, who is the Father of eternity, Isa 9:6<\/span> , and a Priest for ever; which word “for ever” the apostle expoundeth and improveth in the last clause of this verse, “the power of an endless life.” <\/p>\n 16<\/strong> .] who<\/strong> (viz. . ; ; . Chrys.: and so c. Thl. mentions both ways of taking it, and expounds both at some length) is appointed<\/strong> (hath become priest) not according to the law of a carnal commandment<\/strong> (i. e. not in accordance with, following out, the rule and order of an exterior ordinance founded on the present fleshly and decaying state of things. So Thdrt., , , , . And so most Commentators. But others take <\/strong> to mean strictly the law of Moses as a whole, and as = a plural, and designating the character of those commandments of which the law was composed. So Syr., Chrys. ( . , , . , . , . , . , . , . , , , , ; , , , , . , , . ), c. ( , . .; , , , . , . ). Other Commentators, who take <\/strong> as I have done above, yet understand <\/strong> as a subjective epithet, a law which was in itself transitory: so Bhme, Kuinoel, al.), but according to the power of an indissoluble life<\/strong> (the two clauses closely correspond in rhythm, as is much the practice of the Writer. The power<\/em> here spoken of does not, however, strictly correspond, in its relation to the priesthood spoken of, with ‘the law of a carnal commandment’ above. That was the rule, by and after which the priesthood was constituted: this, the vigour inherent in the glorious priesthood of Christ, for it is of His enduring Melchisedek-priesthood in glory (see Delitzsch and Hofmann) that this is spoken to endure for ever. Camero, Calovius, al., have thought <\/strong> to be, Christ’s power to confer life on others: Carpzov, al., the enduring nature of the divine decree which constituted this priesthood: but both are shewn to be wrong by the next verse, in which the is the point brought out).<\/p>\n Heb 7:16<\/span> . , “who has become such not after the law of a fleshen ordinance but after the power of an indissoluble life”. This relative clause defines the “likeness to Melchizedek,” and brings out a double contrast between the new priest and the Levitical the Levitical priesthood is , the other , the one is dependent on what is , the other on what belongs to . These contrasts are significant. The Levitical priesthood rested on law, on a regulation that those should be priests who were born of certain parents. This was an outward , a thing outside of the men themselves, and moreover it was a , regulating the priesthood not in relation to spiritual fitness but in accordance with fleshly descent. No matter what the man’s nature is nor how ill-suited and reluctant he is to the office, he becomes a priest because his fleshly pedigree is right. The new priest on the contrary did what He did, not because any official necessity was laid upon Him, but because there was a power in His own nature compelling and enabling Him, the power of a life which death did not dissolve. The contrast is between the official and the personal or real. All that is merely professional must be dispossessed by what is real. Hereditary kings gave way to Cromwell. The Marshals of France put their batons in their pockets when Joan of Arc appeared. For the difference between and see Trench, Synonyms<\/em> , 257, who quotes the reason assigned by Erasmus for the use of the former in 2Co 3:3<\/span> , “ut materiam intelligas, non qualitatem”. The enactment was inasmuch as it took to do only with the flesh. It caused the priesthood to be implicated with and dependent on fleshly descent. Opposed to this was the inherent energy and potentiality of an indissoluble or indestructible life. The life of the new priest is indissoluble, not as eternally existing in the Son, but as existing in Him Incarnate and fulfilling priestly functions. The term itself “indestructible” used in place of “eternal,” directs the thought to the death of Jesus which might naturally seem to have threatened it with destruction. His survival of death was needful to the fulfilment of His functions as priest (see Heb 7:25<\/span> ). The meaning and reference of the term is brought out by the contrast of Heb 7:28<\/span> between “men who have weakness” and . “Unquestionably that which enables the Son to be Messianic King and High Priest of men is His rank as Son. But it is true on the other hand that it is as Son come in the flesh that He is King and Priest. And the expression ‘hath become priest’ (Heb 7:16<\/span> ) points to a historical event. It is, therefore, probable that indissoluble life is attributed to Him not in general as the eternal Son, but as the Son made man.”<\/p>\n is made = hath become. <\/p>\n carnal. Greek. sarkikos, but texts read sarkinos. See 2Co 3:3. <\/p>\n power. Greek. dunamis. App-172.; Heb 176:1. <\/p>\n endless. App-151. <\/p>\n 16.] who (viz. . ; ; . Chrys.: and so c. Thl. mentions both ways of taking it, and expounds both at some length) is appointed (hath become priest) not according to the law of a carnal commandment (i. e. not in accordance with, following out, the rule and order of an exterior ordinance founded on the present fleshly and decaying state of things. So Thdrt., , , , . And so most Commentators. But others take to mean strictly the law of Moses as a whole, and as = a plural, and designating the character of those commandments of which the law was composed. So Syr., Chrys. ( – – . , , . , . , . , . , . , . , , , , ; , , , , . , , . ), c. ( , . .; , , , . , . ). Other Commentators, who take as I have done above, yet understand as a subjective epithet, a law which was in itself transitory: so Bhme, Kuinoel, al.), but according to the power of an indissoluble life (the two clauses closely correspond in rhythm, as is much the practice of the Writer. The power here spoken of does not, however, strictly correspond, in its relation to the priesthood spoken of, with the law of a carnal commandment above. That was the rule, by and after which the priesthood was constituted: this, the vigour inherent in the glorious priesthood of Christ,-for it is of His enduring Melchisedek-priesthood in glory (see Delitzsch and Hofmann) that this is spoken-to endure for ever. Camero, Calovius, al., have thought to be, Christs power to confer life on others: Carpzov, al., the enduring nature of the divine decree which constituted this priesthood: but both are shewn to be wrong by the next verse, in which the is the point brought out).<\/p>\n Heb 7:16. ) who is made a priest. , according to, is construed with the word, priest.- , the law of a carnal commandment) Power is presently opposed to the law; life to commandment; endless to carnal. Commandment occurs again, Heb 7:18; law, Heb 7:19. Concerning the flesh, comp. ch. Heb 9:10.- , the power of life) Both words occur again, Heb 7:25.<\/p>\n carnal <\/p>\n fleshy, i.e. addressed to the carnal or natural man. Cf. Heb 9:10. <\/p>\n the law: Heb 9:9, Heb 9:10, Heb 10:1, Gal 4:3, Gal 4:9, Col 2:14, Col 2:20 <\/p>\n the power: Heb 7:3, Heb 7:17, Heb 7:21, Heb 7:24, Heb 7:25, Heb 7:28, Rev 1:18 <\/p>\n Reciprocal: Lev 8:34 – General Rom 6:9 – Christ Gal 3:3 – having Eph 2:15 – the law<\/p>\n THINGS WHICH NEVER DIE<\/p>\n The power of an endless life.<\/p>\n Heb 7:16<\/p>\n We talk of ends; but where are ends? It may be an end in relation to the past; but is it not a beginning in relation to something which is to come? Ends are all means.<\/p>\n Many think of their souls as immortal, but of their bodies as belonging only to this present world, and perishable.<\/p>\n I. Your bodies are to live for ever.This is the great resurrection-truth, which characterises the Christian religion. And is there not power in that realisation of the bodys endless life? Will it not help you to treat that body respectfully, chastely, modestlyif, whenever you look at it, you realise that you are to carry that body into the courts of the Most High God, and to wear it for ever in Gods presence?<\/p>\n II. The friendships, the affections, the communions of this present worldif He is in them Who makes the eternity of everythingthey are not made for time. The parent, the partner, the child, the brother, the sister, the friend who is gone, is not less parent, partner, child, brother, sister, friend, because the veil is drawn for a little while. They live. They are yours. It is only a parenthesis in the immortality of a true affectionmade matter of faith for a little whilepreparatory to a higher fruition.<\/p>\n III. Prayer is a thing which never dies.It may occupy a moment. You say it, and you forget it. But it is gone up, and it is registered in heaven. God looks at it. It is still in His faithful keeping. And long after it has passed from all human memory, and after the very lips that uttered it are cold, that prayer lives on! And answers, years to come, down many generations, will prove the power of its endless life.<\/p>\n IV. What a fugitive thing is a thought!It scarcely comes, when it is flown! For ever you may have it. You may arrest it; you may eternalise it. Ask God that that thought may not cease. It will come back, back! That thought that just glanced through the mind; that thought of a promise; some great truth. It will come back when least you look for it. Perhaps in some dark passage; perhaps on a sick-bed; perhaps in a dying hour. And the slightest association will awaken ita flower, a scene, a breath of air! Have you never felt it? Have you never felt it with some thought, and found that in that thought there was the power of an endless life?<\/p>\n You are an endless being; and dealing always with endless realities. Men speak of the brevity of human life. It would be more true to say, its infinite duration!<\/p>\n Heb 7:16. Carnal means pertaining to the flesh; the Levitical priests received their office through their fleshly birth. Melchisedec was made a high priest by the Lord independent of any fleshly relationship to anyone. Endless life is used in the sense set forth in verse 3, namely, his life is still continuing as far as any record of his death is concerned. This makes Melchisedec’s priesthood more like that of Christ than was that of the priests in the Levitical order.<\/p>\n Verse 16 <\/p>\n Made; constituted priest.–After the law of a carnal commandment; under a system of commandments of a ceremonial and temporal character.–After the power of an endless life; on a new foundation, sure, and never to end.<\/p>\n 7:16 {8} Who is made, not after the {g} law of a carnal commandment, but after the power of an endless life.<\/p>\n (8) He proves the diversity and excellency of the institution of Melchizedek’s priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.<\/p>\n (g) Not after the ordination, which commands frail ad temporary things, as was done in Aaron’s consecration, and all of that whole priesthood.<\/p>\n Who is made, not after the law of a carnal commandment, but after the power of an endless life. 16. is made ] Lit., “is become.” after the law of a carnal commandment ] Rather, “in accordance with the law of a fleshen (i.e. earthly) commandment.” Neither this writer, nor even St Paul, ever called … Continue reading “Exegetical and Hermeneutical Commentary of Hebrews 7:16”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30004","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30004","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30004"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30004\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30004"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30004"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30004"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"