Hebrews

7:20-28

The Argument Proper

1. The Sufficiency of Christ's Atonement, 7:1-10:25

ii] Out with the Old and in with the New, 7:11-28

b) The New Order of Priesthood

In this the second part of his exposition of Psalm 110:4, the Rhetor explains that the Melchizedekian priesthood, established by a divine oath, an oath given after the establishment of Mosaic Law, is a priesthood made permanent by divine writ, and so is well able to realise, through an offering on behalf of everyone, the covenant promises - realise salvation, sanctification, glorification.

i] Context: See 7:1-10.

ii] Background: A general introduction; See 1:1-4.

iii] Structure: The New order of priesthood:

iv] Interpretation:

v] Homiletics: The priestly ministry of Jesus

Christ's superior priesthood, v20-28: i] God's confirming oath, v20-22. Our author identifies an important advantage of Christ's priesthood over that of the Levitical priesthood, namely that the guarantee of a "better" covenant rests on the firm ground of a divine oath.

These three verses make up one complex sentence in the Gk. The sentence takes shape around two prepositional phrases kaq o{son and kata tosouto. Both are backward referencing and take the sense "according to such", a kind of "now with regard to that", ie., with regard to the setting aside of the law governing the Aaronic priesthood and its replacement with "a better hope" in the appointment of a priest forever after the order of Melchizedek. This point was drawn from Psalm 110:4, v17, and developed in v18-19. The Rhetor's argument is that with the appointment of a priest forever after the order of Melchizedek, an everlasting priesthood, the law establishing the Aaronic priesthood is annulled, and this because the Aaronic priesthood is weak and ineffectual, unable to provide access to God / unable to facilitate forgiveness / unable to realise the covenant promises.

Each of the prepositional phrases take a propositional statement: v20, "with regard / as to the appointment of a priest after the order of Melchizedek it was not without an oath", kai, "and", v22, "with regard to this appointment Jesus has become a guarantor of a covenant of much greater value." Sitting between these two prepositional statements there is a parenthetical comment explaining that whereas the Aaronic priesthood was founded without an oath, such was not the case for Christ's high-priestly role. For clarity, v20b -21 is best bracketed.

kai "And" - and. Introducing the next point in the argument; "Moreover, .....", Cassirer.

kaq o{son "-" - in so much as. As noted above, a backward referencing prepositional phrase, probably reference / respect, "with regard to what I have just said", although Harris suggests cause, "because of"; "with regards the setting aside of the law governing the Aaronic priesthood and its replacement with a better hope, it was not without an oath."

oJrkwmosiaV (a) gen, "an oath" - [it was not without] oath-taking. Genitive after the improper preposition "without". The Rhetor treats Psalm 110:4 as an oath sworn by God. Given that no such oath is made for the establishment of the Aaronic priesthood, the law covering this priesthood is not binding. Again, this type of argumentation is foreign to our ears, but not to a 1st. century Semite. The phrase is a litotes in that it serves to emphasise the opposite, so the sense is that God confirmed Christ's new and eternal priesthood with an oath.

gar "for" - for. More reason than cause, here introducing an explanatory note best treated as a parenthesis covering v20a-21. The note is formed by a men .... de adversative comparative construction serving to draw out the author's point that the priesthood of Melchizedek was not established without an oath; "(for, on the one hand, the Aaronic priesthood was established without a sworn oath, but on the other hand, Christ's priesthood after the order of Melchizedek was established with a sworn oath by Him who said 'The Lord has sworn and will not go back on his word; You are a priest forever')."

gegonoteV (ginomai) perf. "became" - [without an oath are] having become. The perfect participle with the present tense of the verb to be eisin forms a periphrastic perfect construction, possibly emphasising aspect, "here denotes the beginning of a state or condition", BDF.

The parentheses contrasting / comparing Christ's priesthood with that of the Levitical priesthood continues with the apodosis of the men ... de construction.

oJ de "but he became a priest" - but on the other hand the one. The antecedent of oJ is Christ's priesthood after the order of / like Melchizedek. It possibly takes a general sense like "the whole process occurred", but more specifically "he became a priest."

meta + gen. "with [an oath]" - with [oath-taking]. Expressing association, accompaniment.

dia + gen. "when" - through. Grammatically, this preposition followed by a genitive would normally take an instrumental sense; "through, by means of"; "by the one who said to him", ESV.

tou legontoV (legw) gen. pres. part. "God said" - the one saying. The participle serves as a substantive, genitive after the preposition dia.

proV + acc. "to [him]" - to, toward [him (Jesus)]. Serving either instead of a dative of indirect object, or expressing reference / respect, "concerning him."

ou metamelhqhsetai (metamelomai) fut. pas. "will not change his mind" - [the lord vowed and] he will not change his mind, repent, regret. The future tense verb expresses God's constancy.

eiV ton aiwna "forever" - into the age. A common prepositional phrase used to express extended time into the future; "forever".

The Rhetor sums up his first point. The logic of the argument is that Christ's priesthood is confirmed by a divine oath, and as a consequence, it is a superior priesthood to the Levitical priesthood. Yet, rather than draw the obvious conclusion of a better priesthood, he skips to the ultimate conclusion, namely of "completeness / perfection", v11, "a better hope", v19, or as here, "a better covenant", cf., 8:6.

The Rhetor, more than any other NT author, makes much of the new covenant, although he doesn't suggest that its being "new" means it is totally different to / other than, the original covenant made with Abraham. There is actually only one covenant, which when renewed by Christ realised its full potential. God's covenant with Abraham, and its final manifestation in Christ, rest on God promise to bless his people as an act of mercy (grace), which mercy is appropriated by faith. Yet, in comparison, the realisation of the covenant in Christ is better / superior to the Sinai covenant because it rests on the blood of Jesus, rather than the sacrificial blood of animals, a sacrifice which is nothing more than a type.

kata tosouto + acc. "because of this oath" - according to such = with regard to this appointment. Expressing reference / respect, or cause; see above.

egguoV "guarantee" - [jesus has become] a guarantee, surety (guarantor and mediator). Predicate nominative. Normally used of guaranteeing persons, but here obviously of the covenant promises. "And this makes Jesus surety of a superior covenant", Moffatt.

diaqhkhV (h) gen. "covenant" - of a [better] covenant. The genitive is adjectival, verbal, objective. "Jesus guarantees a better covenant"; "The Saviour guarantees the genuineness of the new covenant", Junkins.

ii] The permanence of Christ's priesthood, v23-25. The Rhetor now identifies a second advantage of Christ's priesthood over that of the Levitical priesthood. The Levitical priesthood was continually interrupted by death, but Jesus lives forever. Unlike the Levites, Jesus' priesthood is a perpetual priesthood, a "for ever" priesthood. We no longer have to see the priesthood constantly handed to another imperfect mediator, since Christ lives forever at God's right hand. Therefore, Jesus is well able to save us and intercede on our behalf.

kai oiJ "Now" - and the ones. Christ's priesthood and the Levitical priesthood were compared in v20-22, and so the particle here possibly serves to introduce another comparison, "There is another difference", TEV. The plural article refers to the Levitical priesthood, "The former priests .......", ESV.

men ..... de " ....... v24, but". Adversative comparative construction; "on the one hand ....... but on the other ......"

gegonoteV (ginomai) "there have been" - [many are] having become. The perfect participle with the present tense of the verb to-be forms a paraphrastic perfect construction, possibly serving to emphasise durative aspect - the necessity for an ongoing stream of priests due to their mortality.

dia to + inf. "since" - because of, on account of [to be hindered, prevented]. The preposition dia with an articular infinitive usually forms a causal clause, here explaining why there had been many priests.

qanatw/ (oV) dat. "death" - by death. Instrumental dative, expressing means.

paramenein (paramenw) pres. inf. "from continuing in office" - to continue. Complementary infinitive, completing the sense of the verb "to hinder" = was not able to continue in office.

Jesus' priesthood is uniquely superior to the Levitical priesthood because it is permanent.

oJ de "but" - but he (Jesus), on the other hand. Introducing the apodosis of the adversative comparative construction; see v23. .

dia to + inf. "because [Jesus lives]" - because [he to abide, remain, continue]. As in v23, this construction introduces a causal clause; "because Jesus has risen from the dead and reigns in eternity". The accusative subject of the infinitive is the pronoun auton, "he", possibly emphatic, "he himself", so Harris.

eiV to aiwna "forever" - into the age, eternity. A temporal idiomatic prepositional phrase with the sense "forever".

aparabaton adj. "permanent" - [he has a priesthood] unchangeable, permanent, inviable. Technically, this adjective cannot be treated attributively as NIV. Bruce proposes a relative clause, "a priesthood which is permanent", but better serving in a predicate relationship to the noun; "Jesus holds his priesthood in perpetuity", cf., Cassirer. Given that this is a rare word, there is some debate over its meaning. Attridge suggests "inviable", ie., it has absolute significance. However, most modern translators go with "permanent" or "perpetual".

Because Jesus' priesthood is permanent, he is able to save completely, which salvation is expedited through his intercession on behalf of those who rest on him in faith ("draw near to him"). This is the one and only time the Rhetor uses the verb "to save", a verb he uses to encompass the process of moving from the act of repentance to the ultimate outcome of "completeness" / the realisation of a "better covenant", which outcome is achieved eiV to panteleV, "completely".

oJqen "therefore" - therefore. Inferential, drawing a logical conclusion.

swzein (swzw) pres. inf. "to save" - [he is able and = also] to save. The infinitive is complementary, completing the sense of the verb "is able". The present tense is durative.

eiV to panteleV "completely" - into the uttermost = completely. The adjective serves as a substantive, with the preposition eiV serving to introduce an adverbial construction modifying the verb "to save", modal, expressing manner, "completely", or possibly temporal, "for all time", NRSV.

touV prosercomenouV (prosercomai) pres. part. "those who come" - the ones drawing near, approaching, coming. The participle serves as a substantive, accusative direct object of the verb "to save"; "those who draw near to God", ESV.

tw/ qew/ (oV) dat. "to God" - to god. Dative of direct object after the proV prefix participle "the ones coming near" / dative of persons.

dia + gen. "through [him]" - through, by means of. Instrumental, expressing agency.

zwn (zaw) pres. part. "because he [always] lives" - [always] living. The participle is adverbial, probably causal, as NIV. "Since he is always living", Moffatt.

eiV to + inf. "to [intercede]" - into the = in order [to plead, appeal = pray]. This construction usually forms a purpose clause, "in order to intercede / make intercession for." The role of the high priest, especially on the Day of Atonement, was to pray for the people of Israel, to intercede before God on their behalf, Lev.16.

uJper + gen. "for" - on behalf of / for the benefit of [them]. The preposition expresses representation / advantage.

iii] The perfection of Christ's priesthood, v26-27. These verses identify a third advantage of Jesus' priesthood over that of the Levitical priesthood, namely the perfection of Jesus' priestly office. Jesus chose the path of obedience; he was tested and did not rebel against the living God, and so stands as the Holy one of God, pure and blameless before God. As the pure one, Jesus does not need to offer sacrifices for his own sin as did the high priest of old. Yet, Jesus did offer a sacrifice, he offered himself as a sin offering for the people, Isa.53:10; a sin offering of his own life, Mk.10:45, 14:24.

gar "-" - for. More reason than cause, explanatory. In the logic of the Rhetor, these two verses explain his statement in v25 that Jesus "is able to save completely."

kai "truly" - and. Emphatic; "Indeed, such a high priest."

hJmin dat. pro. "our" - [a high priest such as this was fitting] to us. Dative of interest, advantage; "for us". "This is the kind of priest we need", Barclay.

oJsioV adj. "holy" - holy. The first of three adjectives and two adjectival participles. Harris suggests that they are attributive, but it seems better to follow the NIV and treat them as predicate adjectives; "For indeed, it fitted our condition to have a high priest such as this; one who is holy, free from all guile, and defilement, entirely separated from sinful men and exalted to a height greater than the heavens", Cassirer. The adjective "holy" is used of both God and of godly persons. Note that the Hebrew cognate is hesed "loving kindness", "steadfast love".

akakoV adj. "blameless" - innocent. The word does also have the sense of "guileless", easily led astray. Obviously not the sense here.

amiantoV adj. "pure" - undefiled. The prefix a negates the word, which as a verb takes the sense = "I stain, defile". The adjective has a passive connotation, "he cannot be defiled", Kistemaker.

kecwrismenoV (cwrizw) perf. pas. part. "set apart" - having been separated [from the sinners = sinful humanity]. The participle is adjectival, predicative. The perfect tense indicates an ongoing state. The high priest of Israel was ceremonially set apart from the people, but Jesus is set apart morally, possibly also in the sense of now seated at the right hand of the Ancient of Days.

genomenoV (ginomai) aor. part. "exalted" - having become [higher of the heavens]. The participle is adjectival, predicative. The genitive twn ouranwn, "of the heavens", is ablative, of comparison, "higher than the heavens".

The superior qualities of Jesus' priesthood, his eternal nature, a quality confirmed by a divine oath, his permanence, and perfection / holiness, lead the Rhetor to restate his central proposition from 2:9, namely that Jesus "tasted death on behalf of everyone" - "he made propitiation for the sins of the people", 2:17. The Levitical priesthood had to repeat the sacrifices, both for themselves and for the people. Jesus didn't need to offer a sacrifice for himself, and as for his sacrifice for the sins of the people, it didn't need to be repeated.

w{sper "unlike" - [who] as, just as, like. Comparative; "Who, like / as is the case for the Levitical / Aaronic priests."

anaferein (anaferw) pres. inf. "to offer" - [does not have a need] to offer [a sacrifice]. The infinitive is complementary, completing the sense of the verb "to have". It is not clear whether the Rhetor has in mind the yearly day of atonement sacrifice or the daily sacrifice - both probably, in which case "day after day" is not a literal statement; "An offering made to God and placed upon his altar", Westcott.

kaq hJmeran "day after day" - daily. An idiomatic temporal prepositional phrase, "daily". Actually, the sacrifice for the high priest's sins was yearly, on the day of Atonement. The sacrifices offered daily were usually performed by lower ranking Levitical priests. "He does not need to offer a repeated sacrifice, first ....."

uJper + gen. "for" - [first] for [his own sins]. Here expressing advantage / benefaction; "for the sake of."

twn gen. art. "the sins" - [then for] the sins. This article assumes aJmartiwn, "sins", genitive after the assumed preposition uJper, "for" = "on behalf of".

tou laou (oV) gen. "of the people" - of the people. The genitive is adjectival, limiting "sins", verbal, subjective, "the sins committed by the people".

gar "-" - for. More reason than cause, explaining why Jesus doesn't need to offer daily sacrifices, namely, because his sacrifice was a one-off action, singular and complete; "He did this once and for all."

touto acc. neut. pro. "sacrificed for their sins" - [he did] this. The referent is unclear. It could refer to both Jesus' sins and the sins of the people. The Rhetor has already explained that Jesus is without sin so obviously he has in mind the sins of the people only.

efapax adv. "once for all" - once, once for all. "For everything that had to be done in this matter he accomplished once and for all through the offering up of himself", Cassirer.

anenegkaV (anaferw) aor. part. "when he offered [himself]" - having offered up [himself]. The participle is adverbial, possibly temporal, as NIV, but also possibly instrumental, "by means of offering up himself" - maybe both. Of "an offering brought to God", Westcott.

iv] A summary of the argument presented in v20-28. The high priests of old were affected by human frailty, but this is not the case for Jesus. The new perpetual priesthood, after the order of / like Melchizedek, is established by Divine acclimation, given under oath, and thus, supersedes the imperfect Levitical / Aaronic model.

gar "-" - for. More reason than cause, explanatory, introducing a summary of the passage and so left untranslated, or "For, So then, ...."

oJ nomoV (oV) "the law" - the law [appoints, puts in charge, authorises]. Nominative subject of the verb "to appoint". Obviously "the Law of Moses", as it pertains to the priesthood, rather than law in general.

arciereiV (uV ewV) acc. "as high priests" - [men] high priests. Accusative complement of the direct object "men" standing in a double accusative construction and asserting a fact about the object "men", "men as priests".

econtaV (ecw) pres. part, "in all their [weakness]" - having [weakness]. The participle is adjectival, attributive, limiting "men"; "men who are imperfect and beset by weakness."

de "but" - but/and. Here contrastive, introducing a counterpoint, "but", although Harris suggests that the verse is probably a men .... de adversative comparative construction with the men assumed - "on the one hand ......, but on the other".

hV oJrkwmosiaV (a) gen. "the oath" - [the word] of the oath, oath taking. The genitive is adjectival, limiting "word", possibly attributive, "oath-taking word" = "sworn statement" - referring to Ps.110:4. Other possibilities exist, content, "word made up of / containing an oath", even epexegetic, "word which consists of an oath". The new perpetual priesthood, after the order of Melchizedek, was established by Divine acclimation, given under oath, and thus, supersedes the limited, and preparatory, Aaronic model.

thV "which came" - the one which. The article serves as an adjectivizer, turning the prepositional phrase "after the law" into an attributive modifier of "the oath"; "the oath which came after the law".

meta + acc. "after" - [was] after [the law]. Temporal, "after", used in the sense of superseding the law; "came later than the law", Barclay.

teteleiwmenon (teleiow) perf. pas. part. "who has been made perfect [forever]" - [appoints a son] having been made perfect [into the age = forever]. The participle is adjectival, attributive, limiting "a Son". The perfect tense expresses a continuing state and the passive possibly expresses divine action. Christ's exaltation is permanent and absolute, "absolutely efficacious", Bruce; "appoints the forever-perfect Son", Berkeley.

Hebrews Introduction

Exegetical Commentaries

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