Hebrews 7:13

7:13-14 Jesus belongs to a different tribe: Under the old covenant, priests came from the tribe of Levi, whereas Jesus was from the tribe of Judah.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 7:13. Ἐφʼ ὅν) He, respecting whom these things are spoken by the Psalmist.—μετέσχηκεν, belonged to, had part in) We have the same verb, ch. Heb 2:14.—τῷ θυσιαστηρίῳ, at the altar) Le vitical.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_7:13. Ἐφʼ ὄν] With regard to whom. Comp. Mar_9:12-13; Rom_4:9.

λέγεται ταῦτα] contains, like the λέγεσθαι of Heb_7:11, a direct allusion to the declaration of God, Psa_110:4. Wrongly Paulus: that which I have said heretofore.

φυλῆς ἑτέρας μετέσχηκεν] has part in another tribe (i.e. in a tribe different from that of Levi), namely, as member thereof.

ἀφ ̓ ἧς] descended from which, or belonging to the number of its members.

οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ] no one, namely, according to the ordinance of the law, attends at the altar, i.e. performs the priestly functions.

Heb_7:13-14. First proof of Heb_7:12. Levitical priesthood and Mosaic law have lost their validity. For Christ, to whom the utterance of God, Psa_110:4, refers, belongs in point of fact to another tribe, which, according to Mosaic ordinance, has nothing to do with the administration of the priesthood.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 7:13 . This enormous change is in fact being made. ἐφʼ ὃν γὰρ λέγεται ταῦτα .… “For He with reference to whom this [110th Psa 4 ] is said hath partaken of another tribe from which no man hath given attendance at the altar”. Here for the first time definitely in this chapter the writer introduces the fulfilment of the Psalm. It was spoken of the Messiah, and He did not belong to the tribe of Levi, but φυλῆς ἑτέρας μετέσχηκεν , has thrown in his lot with, or become a member of ( cf. Heb 2:14 ) a tribe of a different kind from the Levitical (ver. Heb 11:11-12 ) being characterised by this, that from it ἀφʼ ἧς issuing from which, not ἐξ , [as in Heb 7:14 ] no one has given attendance at the altar. [ Cf. 1Ti 4:13 ; Act 20:28 ; Hdt., ix. 33, γυμνασίοισι ; Thuc., i. 15, τοῖς ναυτικοῖς ; and the equivalent in 1Co 9:13 , οἱ τῷ θυσιαστηρίῳ προσεδρεύοντες .] It is doubtful whether the perfect μετέσχηκεν can bear the meaning put upon it by Vaughan: “a striking suggestion of the identity of Christ in heaven with Christ upon earth”. So too Weiss. It might seem preferable to refer it with Burton (88) to the class of perfects which in the N.T. have an aorist sense, γέγονα , εἴληφα , ἔσχηκα . So Weizsäcker “gehörte”; the Vulgate, however, has “de alia tribu est,” and cf. ἀνατέταλκεν of Heb 7:14 . But the perfects are best accounted for as referring to the statement of the previous verse. This great change is being made, for he of whom the 110th Psalm was spoken has actually become a member of another tribe. The result reaches to the change of priesthood.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Had anything to do about the altar.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Confirming the truth that a change is made of the law (Heb 7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.

these things-- (Psa 110:4).

pertaineth--Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).

another--"a different tribe" from that of Levi.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. For he of whom these things are spoken] That is, Jesus the Messiah, spoken of in Ps 110:4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. For he of whom these things are spoken, or, said, etc. As the Apostle was speaking to them who confessed Jesus the Son of Mary to be the Christ, he proves that an end was put to the ancient priesthood, because the new Priest, who had been set in the place of the old, was of another tribe, and not of Levi; for according to the Law the honor of the priesthood was to continue, by a special privilege, in that tribe. But he says that it was evident that Christ was born of the tribe of Judah, for it was then a fact commonly known. As then they acknowledged that he was the Christ, it was also necessary that they should be persuaded that he was the son of David; for he who had been promised could derive his origin from no other.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) In Heb_7:11 the “other priest” is spoken of as not connected with Aaron; Heb_7:12 is interposed to show the serious significance of such a fact; here the assertion of Heb_7:11 is substantiated—not, however, from the words of the Psalm, but from their fulfilment in Jesus.

Pertaineth.—Literally, hath partaken of: the same word is used in Heb_2:14, “He also . . . . took part of the same.”

Another tribe, of which no man gave . . .—Better, a different tribe, from which no man hath given attendance at the altar. In comparison with Levi every tribe was not merely “another,” but essentially, in regard to the subject before us, “a different tribe.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. pertaineth] Lit., “hath had part in.”

of which no man gave attendance at the altar] Sacerdotal privileges were exclusively assigned to the tribe of Levi (Deu_10:8; Num_3:5-8). The attempt of King Uzziah, who was of the tribe of Judah, to assume priestly functions, had been terribly punished (2Ch_26:3-19).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For it is evident that our Lord sprang out of Judah,.... Out of the tribe of Judah; it is certain that the Messiah was to spring from that tribe, Gen 49:10 he was to be of the family of Jesse, and of the house of David; and hence he is sometimes called David himself; and so the Jews expect that he will come from the tribe of Judah, and not from any other (p); and it is evident that Jesus, who is our Lord by creation, redemption, and the conquest of his grace, sprung from this tribe: this is clear from the place of his birth, Bethlehem of Judah; and from his reputed father Joseph, and real mother Mary, being both of the house of David; and this was known to the Jews, and it is owned by them that he was near to the kingdom (q), which he could not be if he was not of that tribe; and hence he is called the lion of the tribe of Judah;

of which tribe Moses spake nothing concerning the priesthood: he said many things of it in Deu 33:8 and relates many things concerning it as spoken by Jacob, but nothing about the priesthood, as if it belonged to that, or that any that should spring from it should exercise that office, The Alexandrian copy, the Claromontane manuscript, and the Vulgate Latin version, read, "concerning the priests"; whence it follows that there is a change of the priesthood, and that the Messiah, as he was not to be, so he is not a priest of Aaron's order, not being of the same tribe.

(p) Raya Mehimna in Zohar in Exod. fol. 49. 3. Tzeror Hammor, fol. 62. 2. (q) T. Bab. Sanhedrin, fol. 43. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

Ver. 13. Pertaineth to another tribe] That of Judah, Heb 7:14, which therefore is first reckoned, Rev 7:5, among those that were sealed; as of those that came by Rachel, Nepthalim hath the first place; because in that tribe Christ dwelt, viz. at Capernaum; Ut utrobique superemineat Christi proerogativa.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For he of whom these things are spoken - The Lord Jesus, the Messiah, to whom they had reference. The things here spoken of pertain to his office as priest; his being of the order of Melchizedek. The apostle here “assumes” it as a point concerning which there could be no dispute, that these things referred to the Lord Jesus. Those whom he addressed would not be disposed to call this in question, and his argument had conducted him to this conclusion.

Pertaineth to another tribe - To the tribe of Judah; Heb 7:14.

Of which no man gave attendance at the altar - The priestly office pertained only to the tribe of Levi. No one of the tribe of Judah had any part in the performance of the duties of that office. This was settled by the Jewish Law.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For he of whom these things are spoken pertaineth to another tribe: that this priesthood was so altered, he proves by Christ’s being of another tribe than Levi. This is a periphrasis, describing the priest after Melchisedec’s order. Of whom was this said in Psa 110:4, but of Christ, God-man, the royal High Priest of God? Mat 21:42. He, as to his human nature, descended of the tribe of Judah, and not of Levi; and so the Aaronical priesthood was ended by him, Heb 2:14; Gen 49:10.

Of which no man gave attendance at the altar; of which tribe none was at priest, whose work was to attend the altar, and offer sacrifice; if any of another tribe pretended to, or would usurp it, God either smote them, as Uzziah, 2Ch 26:18, or destroyed them, as those rebels, Num 16:1-3,28-35; neither was the priesthood hereby made tribual, or continued in any such tribe as in Levi, but confined to our Lord only, not because he descended of Judah, but extraordinarily selected of God out of it to discharge it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. And this accords with fact.

For he—Christ.

These things—In the psalmist.

Another tribe—Than Levi.

No man… altar—Discharged priestly functions.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus. Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In the foregoing verses, our apostle had asserted the change of the Priesthood, and there with the changing of the law. In these verses he proves it by the translation of the Priesthood, and therewith the changing of the law. In these verses he proves it by the translation of the Priesthood to another tribe; namely, from Levi to Judah. The Levitical Priesthood was confined to one certain tribe, that of Levi, and to one certain family, that of Aaron:

Whence it follows, that the tribe being changed, and God having instituted a Priest of another tribe, the Priesthood must be changed also. Now it being evident, that Christ sprang not of the Tribe of Levi, but out of Judah, the apostle from the changing of the tribe, strongly infers the change of the Priesthood.

Note here, 1. How it was a fruit of the manifold wisdom of God, and a very great mercy and favour to give the law, but a far greater to take it away.

2. If under the law, the whole worship of God did so depend on the Priesthood, that that failing, the whole worship was to cease, as being no more acceptable to God, how much more will all worship under the New Testament be rejected by him, if there be not a due regard therein to our Lord Jesus Christ, as the great and only High Priest of his church.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. For he of whom these things are spoken. Of whom an unchangeable priesthood is predicted. Pertaineth to another tribe. All the priests of the Jewish dispensation had been of the tribe of Levi, but Christ was not of this tribe.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For the one

This refers to Jesus.

about whom these things are said

This can be stated in active form. AT: "about whom I am speaking" (See: Active or Passive)

Now

This does not mean "at this moment," but is used to draw attention to the important point that follows.

it is from Judah that our Lord was born

The words "our Lord" refer to Jesus.

from Judah

"from the tribe of Judah"

translationWords

tribe

servant

altar

Judah

lord

Moses

priest

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. μετέσχηκεν followed by προσέσχηκεν is probably an intentional paronomasia, and is well supported by the MSS. (אDEKL). πρόσεσχεν AC.

13. μετέσχηκεν, “hath had part in.” The expression seems to be designedly indirect, with reference to the Virgin birth.

οὐδείς. Sacerdotal privileges were exclusively assigned to the tribe of Levi (Deu 10:8; Num 3:5-8). The attempt of King Uzziah, who was of the tribe of Judah, to assume priestly functions, had been terribly punished (2Ch 26:3; 2Ch 26:19).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] Confirmation of the position that a change is made in the law, by another fact indicative of a change in the priesthood. For He with reference to whom (cf. reff.: and ὠς ἐπὶ τὸ πᾶν εἰπεῖν, Plato, Legg. ii. p. 667 d) these things (viz. the promise in Ps. 110.: not, these which I am now saying) are said, is member of (hath taken part in: the perfect implying the enduring of His humanity) a different tribe (from that of Levi, which has been already sufficiently indicated in the preceding context), of which (sprung from which, coming from which, see reff.) no one hath (ever, to this day) given attention (applied himself, see ch. 2:1, note; and reff. So Demosth. p. 10. 25, τῷ πολέμῳ προσέχειν: Xen. Mem. iv. 1. 2, ταχὺ μανθάνειν οἷς προσέχοιεν: Polyæn. p. 415, ταῖς γεωργίαις προσεῖχον) to the altar (i. e. as a general and normal practice, had any thing to do with the service of the priesthood).

13. For it is plain to all (πρόδηλον, of that which lies before men’s eyes, plain and undoubted. τὸ πρόδηλον, ὡς ἀναντίῤῥητον τέθεικε, Thdrt. Jos. B. J. ii. 3. 1, πρόδηλον ἦν τὸ ἔθνος οὐκ ἠρεμῆσον: and other examples in Wetst. and Bleek) that our Lord (this is the only place in Scripture where Christ is called by this appellation, now so familiar to us, without the addition of either His personal or official name. 2Pe 3:15, τὴν μακροθυμίαν τοῦ κυρίου ἡμῶν, is hardly an exception: see there) hath arisen (some have thought that this word, which, as an intransitive verb, is generally used of the heavenly bodies, has reference to our Lord’s rising as a Sun of righteousness: so Mal 4:2, ἀνατελεῖ ὑμῖν … ἥλιος δικαιοσύνης: Isa 60:1, ἥκει σου τὸ φῶς κ. ἡ δόξα κυρίου ἐπί σε ἀνατέταλκεν: Num 24:17, ἀνατελεῖ ἄστρον ἐξ Ἰακώβ, to which Thl. thinks there is allusion here: σεμνὴ ἡ λέξις τὸ ἀνατέταλκε, καὶ ἐκ τῆς τοῦ Βαλαὰμ προφητείας ληφθεῖσα καὶ ἐκ τοῦ Μαλαχίου κ.τ.λ. And it is quite legitimate, and a very beautiful thought, to regard these sublime ideas as having been in the Writer’s mind, while at the same time we confess, that the word is used of the springing or rising up of other things, e. g. of water, Herod. iv. 52: and especially of the sprouting of plants—Jos. Antt. i. 1, εὐθὺς φυτά τε καὶ σπέρματα γῆθεν ἀνέτειλεν: and see reff. And in this sense probably is ἀνατολή given as the rendering of צֶמַח, “Branch,” Zec 3:1; Zec 6:12, though the two ideas, of the Sun, and of a branch, came to be mingled together, as in Luk 1:78) out of Judah (this word may be the name, either of the tribe, or of the patriarch. From Gen 49:9, Gen 49:10, it would appear to be the personal name: but preceded and followed as it is here by φυλῆς ἐτέρας, and εἰς ἣν φυλήν, it would rather seem to be that of the tribe), with reference to (εἰς nearly as ἐπί above; that which is said with reference to any one, being regarded as tending towards, and finding its issue in him: for its usage, see reff.) which tribe Moses said nothing concerning priests (i. e. nothing to imply that any priest should be or be consecrated out of it: πάντα γὰρ τὰ τῆς ἱερωσύνης εἰς τὴν Λευϊτικὴν ἀνέθηκε φυλήν. Thl.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

As 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. Pertaineth to another tribe [φυλης ετερας μετεσχηκεν] . Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service.

Of which no man gave attendance at the altar [αφ ης ουδεις προσεσχηκεν τω θυσιαστηριω] . Prosecein originally to bring to; bring the mind to; attend to. See on ch. Heb 2:1. qusiasthrion altar, o Class. 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. Act 7 See Lightfoot's interesting note, Ignatius and Polycarp, Vol 2 p. 43.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

13. ἐφ᾽ ὃν yap A. τ.Ἶ Latt. in guo enim...This clause goes back to v. 11, the intervening verse 12 boing treated as parenthetical. The necessity there spoken of has been recognised and met. The promise in the Psalm, with all its consequences, has been fulfilled; for He to whom these divine words are directed...For ἐφ᾽ ὅν comp.

μετέσχηκεν) Latt. (de alia tribu) est. The choice of this word points to the voluntary assumption of humanity by the Lord, It is not said simply that He was born of another tribe: He was of His own will so born. Oompare ii. note,

The use of ἑτέρας appears to place the royal and pricstly tribes in significant connexion and contrast.

The Glossa Ordin. (following Chrysostom) draws a parallel between the tribe of Judah and tho Lord. Intuere mysterium: primum fuit regalis ſtribus Judge}, postea facta est sacerdotalis. Sic Ohristus rex erat semper ; sacerdos autem factus est quando carnem suscepit, quando sacrificium obtalit.

It was not unnatural that some endeayoured to claim for the Lord a double descent from Levi as well as from Judah. Oomp. Lightfoot on Olem. 1 Cor. 32.

προσέσχηκεν τῷ θυσιαστ.] hath given attendance at.. hae (alé.) provsto fut.

For προσέχειν compare c. ii. 1 note. From the sense of ‘giving attention to,’ that of practical ‘devotion’ to an object follows naturally: 1 Tim. iv. 13; iii. 8 (τῷ οἴνῳλ The statement applies only to the regular legitimate service of the altar and does not take account of any exceptional acta, as of the royal sacrifices of David and Solomon.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.