Hebrews 7:21

Heb 7:21. Διὰ τοῦ λέγοντος πρὸς αὐτὸν, by Him that said to Him) On other occasions, he who receives the office swears; here, He who conferred the priesthood swore. There is nothing about this oath in Moses, but in the psalm. See how great authority belongs even to the Psalms! Heb 7:28.—ὤμοσε Κύριος καὶ οὐ μεταμεληθήσεται, the Lord hath sworn and will not repent) So LXX. It is intimated by the oath itself that the decree is one ἀμεταμέλητον, not to be disannulled by any repentance.

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

Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [TITTMANN]) are made priests."

by him--God.

unto him--the Lord, the Son of God (Psa 110:1).

not repent--never change His purpose.

after the order of Melchisedec--omitted in some oldest manuscripts, contained in others.

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 21. Those priests] The Levitical, were made without an oath, to show that the whole system was changeable, and might be abolished.

But this] The everlasting priesthood of Christ, with an oath, to show that the Gospel dispensation should never change, and never be abolished.

By him] God the Father, that said unto him-the promised Messiah, Ps 110:4, The Lord sware, to show the immutability of his counsel, and will not repent - can never change his mind nor purpose, Thou art a priest for ever-as long as time shall run, and the generations of men be continued on earth. Till the necessity of the mediatorial kingdom be superseded by the fixed state of eternity, till this kingdom be delivered up unto the Father, and God shall be all in all, shall this priesthood of Christ endure.

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

(21) For those priests.—Rather, For they indeed have been made priests without an oath.

By him that said unto him.—Better, by (or, through) Him that saith of Him. The last five words of the verse are absent from the best authorities: they were not needed for this part of the argument, and are therefore omitted from the quotation. All that has been said in chap. 6 (Heb_6:13-18) on confirmation by oath must be brought in here (see Notes on Heb_6:16-17): the words of the Psalm are really words of promise, and the “more abundant encouragement” is given us by means of the oath that shall never be reversed.

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

21. those priests were made without an oath] Lit., “these men have been made priests without an oath.”

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.

By so much was Jesus made a surety of a better testament. Or "covenant", for the word signifies both; and what is intended may be called both a testament and a covenant; a testament, because it is founded in the good will and pleasure of God, and respects an inheritance bequeathed by God the Father to his children, which was confirmed and comes to them by the death of Christ the testator; and a covenant, it being a compact or agreement made by the Father with Christ, as the representative of all the elect; in which promises and blessings of all sorts are provided and secured for them in him; and is called in Scripture a covenant of life and peace, because these are things concerned in it; and is commonly by men called the covenant of grace, because it springs from the grace of God, the subject matter of it is grace, and the end of it is the glory of God's grace: now this is better than the covenant of works broken by man, and which exposes him to the curse and condemnation of the law; or than the covenant of the Levitical priesthood, by which was no perfection; and the form of administration of it under the Gospel dispensation is better than that under the law, for it is now revealed more clearly, and administered without types, shadows, and sacrifices; and the extent of its administration is larger, reaching to Gentiles as well as Jews; and besides, it is now actually ratified and confirmed by the blood of Christ, which is therefore called the blood of the everlasting covenant: and of this testament or covenant Christ is the "surety"; the word signifies one that draws nigh: Christ drew nigh to his Father in the council of peace, and undertook to be the Saviour and Redeemer of his people he substituted himself in their place and stead; he interposed between the creditor and the debtor, and became surety for the payment of the debts of the latter, and so stood engaged for them, and in their room: Christ is not the surety for the Father to his people, but for them to the Father; as to satisfy for their sins, to work out a righteousness for them, to preserve and keep them, and make them happy; which is an instance of matchless love.

By so much was Jesus made a surety of a better testament. Or "covenant", for the word signifies both; and what is intended may be called both a testament and a covenant; a testament, because it is founded in the good will and pleasure of God, and respects an inheritance bequeathed by God the Father to his children, which was confirmed and comes to them by the death of Christ the testator; and a covenant, it being a compact or agreement made by the Father with Christ, as the representative of all the elect; in which promises and blessings of all sorts are provided and secured for them in him; and is called in Scripture a covenant of life and peace, because these are things concerned in it; and is commonly by men called the covenant of grace, because it springs from the grace of God, the subject matter of it is grace, and the end of it is the glory of God's grace: now this is better than the covenant of works broken by man, and which exposes him to the curse and condemnation of the law; or than the covenant of the Levitical priesthood, by which was no perfection; and the form of administration of it under the Gospel dispensation is better than that under the law, for it is now revealed more clearly, and administered without types, shadows, and sacrifices; and the extent of its administration is larger, reaching to Gentiles as well as Jews; and besides, it is now actually ratified and confirmed by the blood of Christ, which is therefore called the blood of the everlasting covenant: and of this testament or covenant Christ is the "surety"; the word signifies one that draws nigh: Christ drew nigh to his Father in the council of peace, and undertook to be the Saviour and Redeemer of his people he substituted himself in their place and stead; he interposed between the creditor and the debtor, and became surety for the payment of the debts of the latter, and so stood engaged for them, and in their room: Christ is not the surety for the Father to his people, but for them to the Father; as to satisfy for their sins, to work out a righteousness for them, to preserve and keep them, and make them happy; which is an instance of matchless love.

Hebrews 7:23

heb 7:23

heb 7:23

heb 7:23And they truly were many priests,.... There were many common priests at a time; and though there was but one high priest at a time, yet there were many of them in a line of succession from Aaron down to the apostle's time. The Jews say (u), that under the first temple eighteen high priests ministered, and under the second temple more than three hundred: this shows the imperfection of this priesthood, since it was in many hands; no one continuing and being sufficient to execute it; but Christ is the one and only high priest; there is no other, nor is there any need of any other: the reason why there were so many under the law was,

because they were not suffered to continue by reason of death; death has a power to forbid a long continuance in this world, and no man does continue long here: death puts a stop to men's works, and to the exercise of their several callings; no office, even the most sacred, exempts from it; no, not the office of high priests: these were but men, sinful men, and so died; and their discontinuance by reason of death shows the imperfection of their priesthood: there was another reason besides this which the apostle gives, why the high priests were so many, and especially about this time; and that is, the office was bought for money, and men that would give most were put into it: hence there were frequent changes; the Jews themselves say, they changed every twelve months (w).

(u) T. Bab. Yoma, fol. 9. 1. Piske Tosephot Zebachim, Art. 72. (w) T. Bab. Yoma, fol. 8. 2.

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

21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec)

Ver. 21. And will not repent] Will not change his mind upon pretence that second thoughts are better. Those that can play with oaths, and can slip them as easily as monkeys do their collars, have nothing of God in them.

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 those priests were made without an oath - The Levitical priests were set apart and consecrated without their office being confirmed to them by an oath on the part of God. They received it by regular descent, and when they arrived at a suitable age they entered on it of course. Jesus received his office by special appointment, and it was secured to him by an oath. The word rendered “oath” is in the margin “swearing of an oath.” This is the proper meaning of the Greek word, but the sense is not materially varied.

But this with an oath - This priest, the Lord Jesus, became a priest in virtue of an oath.

The Lord sware - see the note at Heb 6:13. The reference here is to Psa 110:4. “The Lord hath sworn.”

And will not repent - That is, “will not regret, or will not alter his mind through regret” - for this is the meaning of the Greek word.

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

For those priests were made without an oath; those priests of Aaron’s order were selected, instituted, consecrated, without any oath mentioned by Moses, who did all exactly as the Lord commanded him, Exo 40:16. God gave only command for it, and made their priesthood but a temporary and passing honour and office, which he might alter when he would.

But this with an oath by him that said unto him: The Lord sware and will not repent: but he, or Jesus, was made a Priest after Melchisedec’s order, by an oath of God his Father, speaking to him, as is recorded by David, Psa 110:4. The Lord Jehovah the Father, sware unto his Son the Lord Messiah, lifting his hand, and saying: I live for ever, Deu 32:40, when he ascended and sat down on the right hand of the Majesty in the heavens, solemnly by this oath ratifying and confirming him in this office; and that he would not repent, i.e. change, or alter, or retract what he swore to him, there being no need of any other, he so effectually performing the work of it, that all that God bestows upon his by him, are gifts not to be repented of even eternal life and salvation.

Thou art a Priest for ever after the order of Melchisedec: that which the oath ratified was, that Christ should be God’s only and eternal Priest, who was to have no sharer with him in the priesthood, and no end of it; taking away from himself by oath any power to make Christ no priest, or take away his office at will and pleasure, as he did Aaron’s; hereby honouring his Son, and highly gratifying sinners by giving them such a royal High Priest, who should effectually manage all their concernments with him for ever.

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

21. Without an oath—By Moses, through God’s direction, with no oath of permanence.

The Lord sware—Our author, by inspired authority, reads into these words a perpetuity, an eternity, more fixed than any ritual.

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

The Lord swear and will not repent - Hence also it appears, that his is an unchangeable priesthood.

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

21. For those priests. The Aaronic priests. Their priesthood did not rest upon an oath. Hence, it was not eternal; Christ's did, for God (see Psa. 110:4) gave it the sanctity of an oath. The solemn words are significant, “The Lord sware, and will not repent, Thou art a priest forever, etc.”

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.

21. οἱ μὲν γὰρ κ.τ.λ., “these men have been made priests without an oath.” There is no mention of any oath of perpetuity in connexion with the Aaronic priesthood.

εἰσὶν γεγονότες. This is merely the periphrastic perfect (sind geworden).

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.

For those priests were made [οι μεν γαρ - εισιν ιερεις γεγονοτες] . Rend. for they have been made priests. Lit. are priests, having become such.

Without an oath. Without 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.

But this with an oath [ο δε μετα ορκωμοσιας] . Rend. but he with the taking of an oath. The taking of the oath accompanied [μετα] the inauguration into the priesthood.

That said [λεγοντος] . Better, saith. Still says, since the promise is realized in Christ 's priesthood.

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

21. διὰ τοῦ Aéyorros] through Him that saith (Latt. per cum qui dizi), 4. God throngh the mouth of the Psalmist. The divine voice is not regarded as an isolatod utteranco (διὰ James ii. 11), but as one which is still present and effective. Oomp. xii. 25 (ὁ

Though the words (dpocey...ov peraped.) are not directly spoken by the Lord, they aro Lis by implication. The oath is His.

πρὸς avrov] The words have a double meaning in relation to the two parts of the verse quoted. The firat part has Ohrist for ita object (‘in

rat, Rom. xi. 29; Num. xxifi. 19; 1 Sam. xv. 29. The necessities of human thought require that sometimes, through man’s failure or change, God, who is unchangenble, should bo said to repent. The temporary interruption of the accomplishment of His counsel of love must appear in this light. under the conditions of time to those ‘who see but part’: Gen. vi. 6:

1 Sam. xv. 10; 2 Sam. xxiv. 16; Jer.

xviii. 8.

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.