{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/heb007.htm","path":"bib/cmt/vws/heb007.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/heb007.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nFor this Melchisedec, etc.\nSee Gen 14:18-20; Psa 110:1-7.\nFirst being by interpretation King of righteousness (\u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2)\nThe first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. 1:10, 2: \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 \"and this (the name Melchisedec) signifies righteous king.\"\nAnd after that also (\u1f14\u03c0\u03b5\u03b9\u03c4\u03b1 \u03b4\u1f72 \u03ba\u03b1\u1f76)\nThen follows a designation derived from his character, king of peace. Supply being; not being interpreted.\nSalem\nCommonly regarded as the site of Jerusalem. It has also been supposed to represent \u03a3\u03b1\u03bb\u03b5\u03af\u03bc Salim, mentioned in Joh 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.\nWithout father, without mother, without descent (\u1f00\u03c0\u03ac\u03c4\u03c9\u03c1, \u1f00\u03bc\u1f74\u03c4\u03c9\u03c1, \u1f00\u03b3\u03b5\u03bd\u03b5\u03b1\u03bb\u03cc\u03b3\u03b7\u03c4\u03bf\u03c2)\nThe three adjectives N.T.o, olxx. The meaning is that there is no record concerning his parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly functions who was not of the lineage of Aaron.\nHaving neither beginning of days nor end of life\nThat is to say, history is silent concerning his birth and death.\nBut made like unto the Son of God (\u1f00\u03c6\u03c9\u03bc\u03bf\u03b9\u03c9\u03bc\u03ad\u03bd\u03bf\u03c2 \u03b4\u1f72 \u03c4\u1ff7 \u03c5\u1f31\u1ff7 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6)\nThe verb N.T.o. Made like or likened, not like. \"The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself\" (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points, Melchisedec is likened in Scripture to him.\nAbideth a priest continually (\u03bc\u03ad\u03bd\u03b5\u03b9 \u1f31\u03b5\u03c1\u03b5\u1f7a\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03b4\u03b9\u03b7\u03bd\u03b5\u03ba\u03ad\u03c2)\n\u0394\u03b9\u03b7\u03bd\u03b5\u03ba\u03ae\u03c2 from \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03b9\u03bd to bear through; born on through ages, continuous. Only in Hebrews. There is no historical account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal priesthood: royal, righteous, peace-promoting, personal and not inherited, eternal. Comp. Isa 9:6, Isa 9:7; Isa 11:4, Isa 11:10; Isa 32:17; Isa 53:7. It is, of course, evident to the most superficial reader that such exposition of O.T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to be an eternal high priest because his death-record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage.\nThe superiority of the Melchisedec priesthood to the Levitical.\nConsider (\u03b8\u03b5\u03c9\u03c1\u03b5\u1fd6\u03c4\u03b5)\nOnly here in Hebrews and oP. Except this passage, confined to the Synoptic Gospels, Acts, and Johannine writings. See on Luk 10:18; see on Joh 1:18.\nHow great (\u03c0\u03b7\u03bb\u03af\u03ba\u03bf\u03c2)\nOnly here and Gal 6:11.\nThe patriarch (\u1f41 \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac\u03c1\u03c7\u03b7\u03c2)\nOnly here and in Acts.\nThe tenth (\u03b4\u03b5\u03ba\u03ac\u03c4\u03b7\u03bd)\nProperly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb \u03b4\u03b5\u03ba\u03b1\u03c4\u03bf\u1fe6\u03bd to impose or take tithes. \u1f08\u03c0\u03bf\u03b4\u03b5\u03ba\u03b1\u03c4\u03bf\u1fd6\u03bd to exact tithes, Heb 7:5. Comp. Mat 23:23; Luk 11:42.\nOf the spoils (\u1f10\u03ba \u03c4\u1ff6\u03bd \u1f00\u03ba\u03c1\u03bf\u03b8\u03b9\u03bd\u03af\u03c9\u03bd)\nThe noun N.T.o , from \u1f05\u03c1\u03ba\u03bf\u03bd topmost point, and \u03b8\u03af\u03c2 a heap. The top of the pile: the \"pick\" of the spoil.\nIf Melchisedec was greater than Abraham, he was greater than Abraham's descendants, including the tribe of Levi.\nThey that are of the sons of Levi who receive, etc. (\u03bf\u1f31 \u1f10\u03ba \u03c4\u1ff6\u03bd \u03c5\u1f31\u1ff6\u03bd \u039b\u03b5\u03c5\u03b5\u1f76 \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03bd\u03c4\u03b5\u03c2)\nThose out of the sons of Levi who become priests. Not those who receive the priesthood from the sons of Levi. Not all Levites were priests, but only those of the house of Aaron.\nThe office of the priesthood (\u03c4\u1f74\u03bd \u1f31\u03b5\u03c1\u03b1\u03c4\u03af\u03b1\u03bd)\nOnly here and Luk 1:9.\nA commandment (\u1f10\u03bd\u03c4\u03bf\u03bb\u1f74\u03bd)\nA special injunction. See on Jam 2:8; see on Eph 2:15.\nTo take tithes (\u1f00\u03c0\u03bf\u03b4\u03b5\u03ba\u03b1\u03c4\u03bf\u1fd6\u03bd)\nSee on Heb 7:4.\nThat is of their brethren, though they come out of the loins of Abraham\nThe people, the brethren of the Levites, are descended from their common ancestor, Abraham, yet the Levites exact tithes from them.\nBut he whose descent is not counted from them (\u1f41 \u03b4\u1f72 \u03bc\u1f74 \u03b3\u03b5\u03bd\u03b5\u03b1\u03bb\u03bf\u03b3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f10\u03be \u03b1\u1f50\u03c4\u1ff6\u03bd)\nLit. he who is not genealogically derived from them: Melchisedec. The verb N.T.o.\nReceived tithes of Abraham\nMelchisedec, who has no part in the Levitical genealogy, and therefore no legal right to exact tithes, took tithes from the patriarch himself. Hence he was greater than Abraham. The right of the Levitical priest to receive tithes was only a legal right, conferred by special statute, and therefore implied no intrinsic superiority to his brethren; but Melchisedec, though having no legal right, received tithes from Abraham as a voluntary gift, which implied Abraham's recognition of his personal greatness.\nAnd hath blessed him that had the promises\nMelchisedec accepted the position accorded to him by Abraham's gift of tithes by bestowing on Abraham his blessing, and Abraham recognized his superiority by accepting his blessing. He who had received the divine promises might have been supposed to be above being blessed by any man. The significance of this acceptance is brought out in the next verse.\nWithout all contradiction (\u03c7\u03c9\u03c1\u1f76\u03c2 \u03c0\u03ac\u03c3\u03b7\u03c2 \u1f00\u03bd\u03c4\u03b9\u03bb\u03bf\u03b3\u03af\u03b1\u03c2)\nAsserting a principle which no one thinks of questioning: it is the less who is blessed, and the greater who blesses.\nHere (\u1f67\u03b4\u03b5)\nIn the Levitical economy.\nMen that die receive tithes\nThe emphasis is on \u1f00\u03c0\u03bf\u03b8\u03bd\u03ae\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 dying. The Levites are dying men, who pass away in due course, and are succeeded by others.\nBut there (\u1f10\u03ba\u03b5\u1fd6 \u03b4\u1f72)\nIn the case of Melchisedec.\n(He receiveth them of whom) it is witnessed that he liveth (\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f45\u03c4\u03b9 \u03b6\u1fc7)\nThe Greek is very condensed: being attested that he liveth. The A.V. fills it out correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, Heb 7:3.\nLevi himself, in the person of Abraham, was tithed by Melchisedec.\nAs I may say (\u1f61\u03c2 \u1f14\u03c0\u03bf\u03c2 \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd)\n= so to speak. N.T.o. olxx. Introducing an unusual statement, or one which may appear paradoxical or startling to the reader, as this statement certainly is, to a modern reader at least.\nIn Abraham (\u03b4\u03b9' \u1f08\u03b2\u03c1\u03b1\u1f70\u03bc)\nLit. through Abraham.\nIn the loins of his father (\u1f10\u03bd \u03c4\u1fc7 \u1f40\u03c3\u03c6\u03cd\u0390 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2)\nHis own father; not of Abraham.\nWhen Melchisedec met him\nIn the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Rom 9:4, Rom 9:5.\nIn Christ, as the Melchisedec-priest, the ideal of the priesthood is realized.\nPerfection (\u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03c3\u03b9\u03c2)\nOnly here and Luk 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See Heb 9:9; Heb 10:1.\nPriesthood (\u1f31\u03b5\u03c1\u03c9\u03c3\u03cd\u03bd\u03b7\u03c2)\nOnly in Hebrews. See Heb 7:12, Heb 7:14. It expresses the abstract notion of the priest's office; while \u1f31\u03b5\u03c1\u03b1\u03c4\u03af\u03b1 Heb 7:5, expresses the priestly service.\nFor under it the people received the law (\u03b3\u1f70\u03c1 \u1f10\u03c0' \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03bd\u03b5\u03bd\u03bf\u03bc\u03bf\u03b8\u03ad\u03c4\u03b7\u03c4\u03b1\u03b9)\nUnder, rather on the basis of. The verb lit. the law has been laid down. Only here and Heb 8:6.\nWhat further need (\u03c4\u03af\u03c2 \u1f14\u03c4\u03b9 \u03c7\u03c1\u03b5\u03af\u03b1)\n\u1f1c\u03c4\u03b9 after that, assuming that there was perfection through the Levitical priesthood.\nAnother priest (\u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f31\u03b5\u03c1\u03ad\u03b1)\nNot merely another, but a different kind of priest. See on Mat 6:24.\nShould rise (\u1f00\u03bd\u03af\u03c3\u03c4\u03b1\u03c3\u03b8\u03b1\u03b9)\nIn Hebrews only here and Heb 7:15, both times in connection with priest.\nBeing changed (\u03bc\u03b5\u03c4\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u03ad\u03bd\u03b7\u03c2)\nOr transferred to another order. See on Gal 1:6.\nA change (\u03bc\u03b5\u03c4\u03ac\u03b8\u03b5\u03c3\u03b9\u03c2)\nA transfer to a new basis. Only in Hebrews. See Heb 11:5; Heb 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system.\nAs the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law.\nPertaineth to another tribe (\u03c6\u03c5\u03bb\u1fc6\u03c2 \u1f11\u03c4\u03ad\u03c1\u03b1\u03c2 \u03bc\u03b5\u03c4\u03ad\u03c3\u03c7\u03b7\u03ba\u03b5\u03bd)\nLit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service.\nOf which no man gave attendance at the altar (\u1f00\u03c6' \u1f27\u03c2 \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03c0\u03c1\u03bf\u03c3\u03ad\u03c3\u03c7\u03b7\u03ba\u03b5\u03bd \u03c4\u1ff7 \u03b8\u03c5\u03c3\u03b9\u03b1\u03c3\u03c4\u03b7\u03c1\u03af\u1ff3)\n\u03a0\u03c1\u03bf\u03c3\u03ad\u03c7\u03b5\u03b9\u03bd originally to bring to; bring the mind to; attend to. See on Heb 2:1. \u03b8\u03c5\u03c3\u03b9\u03b1\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luk 1:11; Rev 8:3; comp. Exo 30:1. See on Act 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43.\nEvident (\u03c0\u03c1\u03cc\u03b4\u03b7\u03bb\u03bf\u03bd)\nObvious. See on Ti1 5:24.\nSprang (\u1f00\u03bd\u03b1\u03c4\u03ad\u03c4\u03b1\u03bb\u03ba\u03b5\u03bd)\nRend. hath sprung. In N.T. always of the rising of a heavenly body, sun or star, except Luk 12:54, of a cloud, and here. See lxx, Gen 32:31; Exo 22:3; Num 24:17; Jdg 9:33; Isa 14:12; Isa 40:1; Mal 4:2. Also of the springing up of plants, Gen 2:5; Gen 3:18; Deu 29:23; of the growing of the beard, Sa2 10:5.\nEvident (\u03ba\u03b1\u03c4\u03ac\u03b4\u03b7\u03bb\u03bf\u03bd)\nN.T.o. Thoroughly evident. Not referring to that which is declared to be \u03c0\u03c1\u03cc\u03b4\u03b7\u03bb\u03bf\u03bd evident in Heb 7:14, viz., that Christ sprang out of Judah, but to the general proposition - the unsatisfactory character of the Levitical priesthood.\nSimilitude (\u1f41\u03bc\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1)\nBetter, likeness: answering to made like, Heb 7:3, and emphasizing the personal resemblance to Melchisedec.\nThe law of a carnal commandment (\u03bd\u03cc\u03bc\u03bf\u03bd \u1f10\u03bd\u03c4\u03bf\u03bb\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u03af\u03bd\u03b7\u03c2)\nThe phrase N.T.o. \u039d\u03cc\u03bc\u03bf\u03bd the norm or standard, as Rom 7:21, Rom 7:23. \u0395\u03bd\u03c4\u03bf\u03bb\u1fc6\u03c2, the specific precept of the Mosaic law regarding Levitical priests. Comp. Eph 2:15. \u03a3\u03b1\u03c1\u03ba\u03af\u03bd\u03b7\u03c2 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 Heb 9:1-5, Heb 9:10, and comp. Rom 8:3. Such a priesthood cannot be eternal.\nAfter the power of an endless life (\u03ba\u03b1\u03c4\u1f70 \u03b4\u03cd\u03b1\u03bd\u03b1\u03bc\u03b9\u03bd \u1f00\u03ba\u03b1\u03c4\u03b1\u03bb\u03cd\u03c4\u03bf\u03c5)\n\u0394\u03cd\u03bd\u03b1\u03bc\u03b9\u03bd inherent virtue. Rend. for endless, indissoluble. Comp. \u03ba\u03b1\u03c4\u03b1\u03bb\u03cd\u03b8\u1fc3 loosened down, of a tent, Co2 5:1; of the stones of the temple, Mat 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, Heb 7:8. This truth the writer finds in the Psalm.\nThere is verily a disannulling of the commandment going before (\u1f00\u03b8\u03ad\u03c4\u03b7\u03c3\u03b9\u03c2 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c0\u03c1\u03bf\u03b1\u03b3\u03bf\u03cd\u03c3\u03b7\u03c2 \u1f10\u03bd\u03c4\u03bf\u03bb\u1fc6\u03c2)\nVerily is superfluous. \u1f08\u03b8\u03ad\u03c4\u03b7\u03c3\u03b9\u03c2 only here and Heb 9:26; a very few times in lxx: The fundamental idea is the doing away of something established (\u03b8\u03b5\u03c4\u03cc\u03bd). The verb \u1f00\u03b8\u03b5\u03c4\u03b5\u1fd6\u03bd to make void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula \u03b5\u1f30\u03c2 \u1f00\u03b8\u03af\u03c4\u03b7\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u1f00\u03ba\u03cd\u03c1\u03c9\u03c3\u03b9\u03bd for annulling and canceling. \u03a0\u03c1\u03bf\u03b1\u03b3\u03bf\u03cd\u03c3\u03b7\u03c2 \u1f10\u03bd\u03c4\u03bf\u03bb\u1fc6\u03c2 rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Heb 7:16 is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. Ti1 1:18; Ti1 5:24.\nFor the weakness and unprofitableness thereof (\u03b4\u03b9\u1f70 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u1f00\u03c3\u03b8\u03b5\u03bd\u1f72\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03c9\u03c6\u03b5\u03bb\u03ad\u03c2)\nRend. \"because of its weakness and unprofitableness.\" It could not bring men into close fellowship with God. See Rom 5:20; Rom 8:3; Gal 3:21. \u1f08\u03bd\u03c9\u03c6\u03b5\u03bb\u03ae\u03c2 unprofitable, only here and Tit 3:9.\nFor the law made nothing perfect (\u03bf\u1f50\u03b4\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f10\u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03c3\u03b5\u03bd \u1f41 \u03bd\u03cc\u03bc\u03bf\u03c2)\nParenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates \u03b4\u1f72 but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope.\nThe bringing in of a better hope (\u1f10\u03c0\u03b5\u03b9\u03c3\u03b1\u03b3\u03c9\u03b3\u1f74 \u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03bf\u03bd\u03bf\u03c2 \u1f10\u03bb\u03c0\u03af\u03b4\u03bf\u03c2)\n\u0395\u03c0\u03b5\u03b9\u03c3\u03b1\u03b3\u03c9\u03b3\u1f74N.T.o, olxx, is \"a bringing in upon\" (\u1f10\u03c0\u1f76), upon the ground formerly occupied by the commandment. So Rev., correctly, \"a bringing in thereupon.\" For \u03ba\u03c0\u03b5\u03af\u03c4\u03c4\u03c9\u03bd better, see on Heb 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Eph 2:15) and the hope which characterized the gospel (Rom 5:2-5; Rom 8:24).\nBy the which we draw nigh to God (\u03b4\u03b9' \u1f27\u03c2 \u1f10\u03b3\u03b3\u03af\u03b6\u03bf\u03bc\u03b5\u03bd \u03c4\u1ff7 \u03b8\u03b5\u1ff7)\nGiving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.\nNot without an oath (\u03bf\u1f50 \u03c7\u03c9\u03c1\u1f76\u03c2 \u1f41\u03c1\u03ba\u03c9\u03bc\u03bf\u03c3\u03af\u03b1\u03c2)\nThe A.V. is, on the whole, better than Rev. by inserting he was made priest. \u1f49\u03c1\u03ba\u03c9\u03bc\u03bf\u03c3\u03af\u03b1 only in Hebrews. In lxx see Eze 17:18; 1 Esdr. 9:93. For an oath rend. the taking of an oath.\nFor those priests were made (\u03bf\u1f31 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 - \u03b5\u1f30\u03c3\u1f76\u03bd \u1f31\u03b5\u03c1\u03b5\u1fd6\u03c2 \u03b3\u03b5\u03b3\u03bf\u03bd\u03cc\u03c4\u03b5\u03c2)\nRend. for they have been made priests. Lit. are priests, having become such.\nWithout an oath\nWithout the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood.\nBut this with an oath (\u1f41 \u03b4\u1f72 \u03bc\u03b5\u03c4\u1f70 \u1f41\u03c1\u03ba\u03c9\u03bc\u03bf\u03c3\u03af\u03b1\u03c2)\nRend. but he with the taking of an oath. The taking of the oath accompanied (\u03bc\u03b5\u03c4\u1f70) the inauguration into the priesthood.\nThat said (\u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03bf\u03c2)\nBetter, saith. Still says, since the promise is realized in Christ's priesthood.\nWas Jesus made a surety of a better testament (\u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03bf\u03bd\u03bf\u03c2 \u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7\u03c2 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd \u1f14\u03b3\u03b3\u03c5\u03bf\u03c2 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2)\n\u1f1c\u03b3\u03b3\u03c5\u03bf\u03c2 surety, N.T.o. Comp. Sir. 29:15, 16; 2 Macc. 10:28. Occasionally in Class., where also occur \u1f10\u03b3\u03b3\u03c5\u1fb6\u03bd to give as a pledge, \u1f10\u03b3\u03b3\u03cd\u03b7 surety, \u1f10\u03b3\u03b3\u03cd\u03b7\u03c3\u03b9\u03c2 giving in surety, \u1f10\u03b3\u03b3\u03c5\u03b7\u03c4\u03ae\u03c2 one who gives security, and \u1f10\u03b3\u03b3\u03b7\u03c4\u03cc\u03c2 plighted, always of a wife. The idea underlying all these words is that of putting something into one's hand (\u1f10\u03bd in \u03b3\u03cd\u03b1\u03bb\u03bf\u03bd hollow of the hand) as a pledge. For testament rend. covenant and see on Heb 9:16. The thought of a covenant is introduced for the first time, and foreshadows Heb 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.\nWere many priests (\u03c0\u03bb\u03b5\u03af\u03bf\u03bd\u03ad\u03c2 \u03b5\u1f30\u03c3\u03b9\u03bd \u03b3\u03b5\u03b3\u03bf\u03bd\u03cc\u03c4\u03b5\u03c2 \u1f31\u03b5\u03c1\u03b5\u1fd6\u03c2)\nComp. Heb 7:21 for the construction. Rend. have been made priests many in number.\nBecause they were not suffered to continue (\u03b4\u03b9\u1f70 \u03c4\u1f78 \u03ba\u03c9\u03bb\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c0\u03b1\u03c1\u03b1\u03bc\u03ad\u03bd\u03b5\u03b9\u03bd)\nRend. because they are hindered from continuing. \u03a0\u03b1\u03c1\u03b1\u03bc\u03ad\u03bd\u03b5\u03b9\u03bd \"to abide by their ministration.\"\nHath an unchangeable priesthood (\u1f00\u03c0\u03b1\u03c1\u03ac\u03b2\u03b1\u03c4\u03bf\u03bd \u1f14\u03c7\u03b5\u03b9 \u03c4\u1f74\u03bd \u1f31\u03b5\u03c1\u03c9\u03c3\u03cd\u03bd\u03b7\u03bd)\nRend. hath his priesthood unchangeable. The A.V. misses the possessive force of the article, his priesthood, and the emphasis is on unchangeable \u1f00\u03c0\u03b1\u03c1\u03ac\u03b2\u03b1\u03c4\u03bf\u03c2, N.T.o. olxx. This may be explained either as inviolable, or which does not pass over to another. Comp. Exo 32:8; Sir. 23:18. Usage is in favor of the former meaning, but the other falls in better with the course of thought.\nTo the uttermost (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03b1\u03bd\u03c4\u03b5\u03bb\u1f72\u03c2)\n\u03a0\u03b1\u03bd\u03c4\u03b5\u03bb\u03ae\u03c2 all complete, only here and Luk 13:11. Not perpetually, but perfectly.\nCome unto God (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c4\u1ff7 \u03b8\u03b5\u1ff7)\nThe verb oP., and in this sense only in Hebrews and Pe1 2:4. See a peculiar usage in Ti1 6:3. Comp. \u1f10\u03b3\u03b3\u03af\u03b6\u03b5\u03b9\u03bd to draw near, Jam 4:8; Heb 7:19.\nTo make intercession for them (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f10\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03b5\u03b9\u03bd \u1f51\u03c0\u1f72\u03c1 \u03b1\u1f50\u03c4\u1ff6\u03bd)\nThe verb only here in Hebrews. Comp. \u1f51\u03c0\u03b5\u03c1\u03b5\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03b5\u03b9\u03bd, Rom 8:26, see note. See also on \u1f10\u03bd\u03c4\u03b5\u03cd\u03be\u03b5\u03b9\u03c2 supplications, Ti1 2:1. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f31\u03ba\u03ad\u03c4\u03b7\u03c2 the supplicant Logos, and the \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 the advocate-Logos. But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal.\nBecame us (\u1f21\u03bc\u1fd6\u03bd \u1f14\u03c0\u03c1\u03b5\u03c0\u03b5\u03bd)\nSee on Heb 2:10. For the verb see on Tit 2:1. There was an essential fitness in the gift of our great high priest. Comp. Heb 2:17.\nHoly (\u1f45\u03c3\u03b9\u03bf\u03c2)\nSee on Luk 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Act 2:27; Act 13:35; of a bishop, Tit 1:8.\nHarmless (\u1f04\u03ba\u03b1\u03ba\u03bf\u03c2)\nRend. guileless. Free from malice and craft. Only here and Rom 16:18. Undefiled (\u1f00\u03bc\u03af\u03b1\u03bd\u03c4\u03bf\u03c2), see on Pe1 1:4.\nSeparate (\u03ba\u03b5\u03c7\u03c9\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2)\nRend. separated: denoting a condition realized in Christ's exaltation. Comp. Rom 6:10.\nHigher than the heavens (\u1f51\u03c8\u03b7\u03bb\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd)\nWho needeth not daily (\u03ba\u03b1\u03b8' \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd)\nApparently inconsistent with Heb 9:7 : but the sense is, \"who hath no need day by day as the high priest had (year by year) to offer sacrifices,\" etc. The great point is repetition, whether daily or yearly.\nOnce (\u1f10\u03c6\u03ac\u03c0\u03b1\u03be)\nRend. once for all. Contrasted with daily.\nWhen he offered up himself (\u1f11\u03b1\u03c5\u03c4\u1f78\u03bd \u03b1\u03bd\u03b5\u03bd\u03ad\u03b3\u03ba\u03b1\u03c2)\nA new thought. For the first time Christ appears as victim. Comp. Heb 9:12, Heb 9:14; Eph 5:2.\nSummarizing the contents of Heb 7:26, Heb 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. \u1f08\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 men, many in number as contrasted with one Son. \u1f1c\u03c7\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f00\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1\u03bd having infirmity, stronger than \u1f00\u03c3\u03b8\u03b5\u03bd\u03b5\u1fd6\u03c2 weak, which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on Joh 16:22.\nA son\nAgain the high-priesthood is bound up with sonship, as in Heb 5:5, Heb 5:6.","title":"Vincent's Word Studies: Hebrews: Hebrews Chapter 7","type":"page"}