The Authority and Honour HEBREWS V. 0/ the Priesthood 0 (continued)
Cuiisl a Prt'esf after Ihe Order of Mdchisedec, HEBREWS and so, far more Excellent than Aarvn.
This explains why Christ, the supernatural seed, is not Included as paying tithes through Abraham to Melchlsedec. 11. perfection—absolute: "the bringing of man to his highest state, viz., that of salvation and Bancliflcntion." under It— The reading in tlie oldest MS.S. is, " Upon it (i. e., on the ground of it as the place," according to Psalm 110. 4. disannulling—a repealing, of the commandment-ordaining tlie Levitical priestliood. And. as the Levitical priesthood and the law are inseparably Joined, since the former is repealed, the latter is so hIso (Note, v. 11). going before—the legal ordinance introducing and giving place to tlie Christian, the antitypical and permanent end of tlie former, weakness and unpro Atableness—The opposite of " power" (u.
basis, the priest having to administer the law, Malachi
2. 7: it being presupposed) the people (ch. 9. 19, 'all the people') hath received the law" (the Greek is perfect, not aorist; implying the people was still observing the
10). 19. For, &c.—Justifying his calling the law jtea/c and unprofitable (v. 1%). The law could not bring men to true justification or sanctification before God, which is the "perfection" that we all need In order to be accepted of Him, and which we have in Christ, nolliing— not merely "no one," but " nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; cl. " unprofitableness," V. 18. Dirf—rather connect with v. 18, thus, "There takes place (by virtue of Psalm 110. 4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards {ihe GreeA; expresses that there is a bringing in of something over and above tlielaw; 'Asuperijiducing, or accession of something new, something belter than the good things which the pre-existing law promised [WahlJ) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation law), what further need—(Ch. 8. 7.) For God does nothing needless, aitother—ratheras Greek," i\\a.t'A diffei-ent priest (one of a different order) should arise" {aneiv, v. 15). uot be called Greek, " not be said (to be) after the order of Aaron," t. e., that, when spoken of in the Psalm 110. 1, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron." I'Z. For—The reason why Paul presses the words "after the order of Melchisedec" in Psalm 110. 4, viz., because these presuppose a change or transference of the priesthood, and this carries with It a change also of the law (which is Inseparably bound up with the priesthood, both stand and fall together, u. 11). This is his answer to those who might object. What need was there of a new covenant? 13. Confirming the truth that a change is made of the law
(v. 12), by another fact showing the distinctness of the new priesthood from the Aaronic. tUesc things—(Pf.alm is called, "everlasting," " true','' " the second," " more excellent," "different," "living," "new," "to come," "perfect." Cf. ch. 8. 6, bringing us near to God, now in spirit, hereafter both In spirit and in body, we draw nigh unto God—the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that tlirough Christ is immediate, perfect, and spiritual. 30. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gas'e a solemn weight to it which was not in the law-priesthood, which was not so confirmed, he was made Priest—rather supply from v. 22, which completes the sentence begun in this verse, ti. 21 being a parenthesis, " Inasmuch as not without an oath He rvas made surety of the testament (for, &c.), of so much better a testament liath Jesus been made the surety." 31. Translate in the Greek order, "For they Indeed (the existing legal priests) without the (solemn) promise on oath (so tlie Greek [TittMANN])are made priests." by him-God. unto Itim the Lord, the Son of God (Psalm 110. 1). not repent never change His purpose, after the order of Itlelclila edec—Omitted in some oldest MSS., contained in others. 23. surety—ensuring in His own person the certainly of the covenant to us. This Hedid by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openlyacknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He
110. 4)—pertatneth—GreeA;, " hath partaken of" (the perfect tense implies the continuance still of His manhood), another—"a different tribe" from that of Levi. 14. evident—;;<.," manifest before the eyes" as a thing indisputable; a proof that whatever difflculties may now appear, then Jesus Christ's genealogy laboured under none, our Lord—the only place where this now common title occurs without " Jesus," or " Christ," except 2 Peter 3. 15. sprang—as a plant, and a branch. Judah—Genesis 49.
10; Luke 1. 27, 39 (Hebron of Judah, where Lightfoot thinlcs Jesus was conceived) ; 2. 4, 5; Revelation 5. 5. of which tribe . . . priesthood "in respect to which tribe Moses spake nothing concerning priests" (so llie oldest MSS. read, nothing to Imply that priests were to be taken from it). 15. Another proof that the law, or economy, is changed, viz., forasmuch as Christ is appointed Priest, 'not according to the law of a carnal (i. e., a mere ouitvard) commandment," but "according to the power of an indissoluble (so the Greek) life." The UOth Psalm appoints Him " for ever" (v. 17). The Levitical law required a definite carnal descent. In contrast stands "the power;" Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power, it—the change of the law or economy, the statement (v. 12, 18). far more Greek, " more abundantly." for that—"seeing that," HI., " if;'' so Romans 5. 10. after the similitude of Melchisedec—answering to "after the order of Melchisedec" is at once God's surety for man, and man's surety lor God, and so Mediator between God and man (ch. 8. G). better Ch. 8. 6; 13. 20, "everlasting." testament—sometimes translated "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament : (1.) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in ch. 9. 16, 17; (2.) a mutual agreement in which both parties consent. 33. Another proof of superiority; the Levitical priests were many, as death caused the need of contl Hually new ones being appointed in succession. Christ dies not, and so liatli a priesthood which passes not from one to another, were— G; <?eA;, "are made." many — one after another; opposed to His " UTichaneable (that does not pass from one to another) priesthood" (v. 24). not suffered to continue— Greek, "hindered from permanently continuing,'' viz., in ihe priesthood. 34. he—emphatic ; Greek, lli.nselj So In Psalm 110. 4, "Thou art a priest;" singular, \wt priests, "many." continneth— simple verb, not the compound as in v. 2.3. " Remaineth," viz., in life. unchangeable Greek, " hath His priesthood unchangeable ;" not passing from one to another, intranmiissibU,
(ch. 5. 10). The "order" cannot mean a sejies of priests, for Melcliisedec neither received his priesthood from, nor transmitted It to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (v.
16,17). another—rather as Greet, "a different." IG. carnal . . . endless—mutually contrasted. As "form" and "power" are opposed, 2 Timothy 3. 5; so here "the law" and " power," cf. Romans 8.3,"The law was weak tlirough the flesh ;" and v. 18, " weakness." " The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandment Is contrasted with "life." The latv can give a comrrumdment, but It cannot give life (r. 19). But our High Priest's inherent "power," now In heaven, has in Him "life for ever;" ch. 9. 14, " through the eternal Hpirit ;" ch. 7. 25, "able" . . . "ever Uveth" (John 5. 26j. It is in the power of His resurrection life, not of His earthly life, that Christ otllclates as a Priest. 17. For-Proving His l^'e to be "endless" or indissoluble (v. 16). The emphasis
on • for ever." The oldest MSS. read, "He is testified of, •hat Thou art," Ac. 18. there Is— G-.-eA, "there takes