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■ 히브리서 7장
1. 이 멜기세덱은 살렘 왕이요 지극히 높으신 하나님의 제사장이라 여러 임금을 쳐서 죽이고 돌아오는 아브라함을 만나 복을 빈 자라
For this Melchisedec , king of Salem , priest of the most high God , who met Abraham returning from the slaughter of the kings , and blessed him ;
2. 아브라함이 일체 십분의 일을 그에게 나눠 주니라 그 이름을 번역한즉 첫째 의의 왕이요 또 살렘 왕이니 곧 평강의 왕이요
To whom also Abraham gave a tenth part of all ; first being by interpretation King of righteousness , and after that also King of Salem , which is , King of peace ;
3. 아비도 없고 어미도 없고 족보도 없고 시작한 날도 없고 생명의 끝도 없어 하나님 아들과 방불하여 항상 제사장으로 있느니라
Without father , without mother , without descent , having neither beginning of days , nor end of life ; but made like unto the Son of God ; abideth a priest continually .
4. 이 사람의 어떻게 높은 것을 생각하라 조상 아브라함이 노략물 중 좋은 것으로 십분의 일을 저에게 주었느니라
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils .
5. 레위의 아들들 가운데 제사장의 직분을 받는 자들이 율법을 좇아 아브라함의 허리에서 난 자라도 자기 형제인 백성에게서 십분의 일을 취하라는 명령을 가졌으나
And verily they that are of the sons of Levi , who receive the office of the priesthood , have a commandment to take tithes of the people according to the law , that is , of their brethren , though they come out of the loins of Abraham :
6. 레위 족보에 들지 아니한 멜기세덱은 아브라함에게서 십분의 일을 취하고 그 얻은 자를 위하여 복을 빌었나니
But he whose descent is not counted from them received tithes of Abraham , and blessed him that had the promises .
7. 폐일언하고 낮은 자가 높은 자에게 복 빎을 받느니라
And without all contradiction the less is blessed of the better .
8. 또 여기는 죽을 자들이 십분의 일을 받으나 저기는 산다고 증거를 얻은 자가 받았느니라
And here men that die receive tithes ; but there he receiveth them, of whom it is witnessed that he liveth .
9. 또한 십분의 일을 받는 레위도 아브라함으로 말미암아 십분의 일을 바쳤다 할 수 있나니
And as I may so say , Levi also , who receiveth tithes , payed tithes in Abraham .
10. 이는 멜기세덱이 아브라함을 만날 때에 레위는 아직 자기 조상의 허리에 있었음이니라
For he was yet in the loins of his father , when Melchisedec met him .
11. 레위 계통의 제사 직분으로 말미암아 온전함을 얻을 수 있었으면 (백성이 그 아래서 율법을 받았으니) 어찌하여 아론의 반차를 좇지 않고 멜기세덱의 반차를 좇는 별다른 한 제사장을 세울 필요가 있느뇨
If therefore perfection were by the Levitical priesthood , (for under it the people received the law ,) what further need was there that another priest should rise after the order of Melchisedec , and not be called after the order of Aaron ?
12. 제사 직분이 변역한즉 율법도 반드시 변역하리니
For the priesthood being changed , there is made of necessity a change also of the law .
13. 이것은 한 사람도 제단 일을 받들지 않는 지파에 속한 자를 가리켜 말한 것이라
For he of whom these things are spoken pertaineth to another tribe , of which no man gave attendance at the altar .
14. 우리 주께서 유다로 좇아 나신 것이 분명하도다 이 지파에는 모세가 제사장들에 관하여 말한 것이 하나도 없고
For it is evident that our Lord sprang out of Juda ; of which tribe Moses spake nothing concerning priesthood .
15. 멜기세덱과 같은 별다른 한 제사장이 일어난 것을 보니 더욱 분명하도다
And it is yet far more evident : for that after the similitude of Melchisedec there ariseth another priest ,
16. 그는 육체에 상관된 계명의 법을 좇지 아니하고 오직 무궁한 생명의 능력을 좇아 된 것이니
Who is made , not after the law of a carnal commandment , but after the power of an endless life .
17. 증거하기를 네가 영원히 멜기세덱의 반차를 좇는 제사장이라 하였도다
For he testifieth , Thou art a priest for ever after the order of Melchisedec .
18. 전엣 계명이 연약하며 무익하므로 폐하고
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof .
19. (율법은 아무 것도 온전케 못할지라) 이에 더 좋은 소망이 생기니 이것으로 우리가 하나님께 가까이 가느니라
For the law made nothing perfect , but the bringing in of a better hope did; by the which we draw nigh unto God .
20. 또 예수께서 제사장 된 것은 맹세 없이 된 것이 아니니
And inasmuch as not without an oath he was made priest:
21. (저희는 맹세 없이 제사장이 되었으되 오직 예수는 자기에게 말씀하신 자로 말미암아 맹세로 되신 것이라 주께서 맹세하시고 뉘우치지 아니하시리니 네가 영원히 제사장이라 하셨도다)
(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 :)
22. 이와 같이 예수는 더 좋은 언약의 보증이 되셨느니라
By so much was Jesus made a surety of a better testament .
23. 저희 제사장 된 자의 수효가 많은 것은 죽음을 인하여 항상 있지 못함이로되
And they truly were many priests , because they were not suffered to continue by reason of death :
24. 예수는 영원히 계시므로 그 제사 직분도 갈리지 아니하나니
But this man, because he continueth ever , hath an unchangeable priesthood .
25. 그러므로 자기를 힘입어 하나님께 나아가는 자들을 온전히 구원하실 수 있으니 이는 그가 항상 살아서 저희를 위하여 간구하심이니라
Wherefore he is able also to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them .
26. 이러한 대제사장은 우리에게 합당하니 거룩하고 악이 없고 더러움이 없고 죄인에게서 떠나 계시고 하늘보다 높이 되신 자라
For such an high priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens ;
27. 저가 저 대제사장들이 먼저 자기 죄를 위하고 다음에 백성의 죄를 위하여 날마다 제사 드리는 것과 같이 할 필요가 없으니 이는 저가 단번에 자기를 드려 이루셨음이니라
Who needeth not daily , as those high priests , to offer up sacrifice , first for his own sins , and then for the people’s : for this he did once , when he offered up himself .
28. 율법은 약점을 가진 사람들을 제사장으로 세웠거니와 율법 후에 하신 맹세의 말씀은 영원히 온전케 되신 아들을 세우셨느니라
For the law maketh men high priests which have infirmity ; but the word of the oath , which was since the law , maketh the Son , who is consecrated for evermore .
■ 주석 보기
【히7:1 JFB】히7:1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's.
1. this Melchisedec—(히6:20; 시110:4). The verb does not come till 히7:3, "abideth."
king … priest—Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.
Salem—Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (창33:18; 요3:23).
the most high God—called also "Possessor of heaven and earth" (창14:19, 22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phœnician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE God, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.
who met Abraham—in company with the king of Sodom (창14:17, 18).
slaughter—perhaps defeat, as Alford translates. So 창14:17 (compare 창14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [Bengel]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct.
blessed him—As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (창14:19, 20).
【히7:1 CWC】[CHRIST AND MELCHISEDEC]
It has already become evident to the careful reader that the author of this epistle is particularly desirous to bring out the comparison between the priesthood of Christ and that of Aaron. He approached it at the close of chapter 2, (17, 18), and was on the point of making the comparison (3:1) when he was led into the digression about Moses (2-6), and then Joshua (4:4-11). But he returns to it again at the close of chapter 4 (see 14-16), and at the beginning of chapter 5 clears the way for its discussion by the dictum that Christ was a priest. This is necessary to be proven before he can advance, and he proves it in two ways. Christ was a priest (a), in that he possessed our human nature with its capacity for sympathy (1-3), and (b), in that He received the Divine Appointment to that office as Aaron did (4-10). His appointment however, was after another order than Aaron -- that of Melchisedec (6, 10), of whom he will speak later after another digression of warning and encouragement.
Teaching About Apostasy.
This digression covers 5:12-6:29, and consists (a), of an explanation as to why they should be so seriously tempted to apostatize (v. 11-14). They had become "dull of hearing," spiritually deaf to the appeals of the Gospel. They had been in the faith long enough to become teachers of others, and yet they themselves needed teaching again, even in the A B C of the Scripture. They were still babes in Christ, as indicated by their lack of experience in the word, (b), The offset to this, or the remedy for their situation, was to grow in grace and Divine knowledge (6:1-3). To leave "the principles of the doctrine of Christ does not mean to discard the foundation of the Gospel but rather to build upon it. "Perfection" refers not to sinlessness but to full growth in the knowledge of Christ. "Repentance for dead works" means those not wrought for God's glory. "Faith towards God," was so primary that once experienced it were inconsistent to think of its being "laid" again. "The doctrine of baptisms" may mean "washings," "ablutions," after the purifying of the Jews. "Laying on of hands" was a symbolic act among the Jews connected with prayer and invoking the divine benedictions. Note that "the resurrection of the dead" with "eternal judgment," which some professing Christians in these day affect to doubt, was considered a primary doctrine of the New Testament Church. The six particulars here named were fundamental, and yet as Dr. Saphir says, they did not set before these Hebrew Christians with sufficient fullness the truth of which they stood in need to keep them from apostasy, and to strengthen them in their sore temptation, (c). The peril of their situation is set forth in verses 4-8. Some think these "present the case of a Jewish professed believer who turns back from Christ after advancing to the very threshold of salvation," but who never experienced real faith. But we differ, and hold the opinion that a true believer is meant. It is not said however, that such an one will be lost (indeed the opposite is shown to be the case (v. 9), but this warning is given to keep him from being lost, (d). Their encouragement in the premises follows (9-20). They were bringing forth the fruit of the Spirit, let them thus continue in well-doing (10-12). Their salvation was secured by the divine promise confirmed by the divine oath (12-18). Nay more, they had laid hold upon the hope, which as an anchor of the soul had entered into that which is within the veil. Jesus Himself was their hope, and He had entered there "an high-priest forever after the order of Melchisedec."
Melchisedec a Type.
We are now brought back again to Melchisedec, who is described and compared with Christ (7:1-3). For his historical record see 창14:17-20. He is a type of Christ in his office as a king-priest (cf. 슥6:12, 13); in his name, "king of righteousness" (사11:5); and his location, "king of Salem," i. e., peace (사11:6-9). Also in the fact that he had "neither beginning of days nor end of life." This last does not mean that it was literally so in his case, but that so far as the record went it appeared so. Compare here 요1:1; 롬6:9; 히7:23-25 After this description and comparison the inspired writer shows the superiority of his order to that of Aaron in seven particulars (4-24): Abraham gave him tithes (4-6), he blessed Abraham (6-7); he was an undying priest, i. e., so far as the record goes he did not see death (8); the unborn Levi (or Levitical priesthood) paid him tithes in the person of Abraham (9-10); the permanence of his priesthood, continued by Christ, implied the abrogation of the whole Levitical law (11-19); His priesthood was founded on an oath (20-22); it was intransmissible, not being vacated by death (23, 24). The whole argument is summed up in verses 25-28.
【히7:1 MHCC】Melchizedec met Abraham when returning from the rescue of Lot. His name, “King of Righteousness,” doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified “Peace;” and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.
【히7:2 JFB】2. gave—Greek, "apportioned"; assigned as his portion.
tenth … of all—namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (히7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as aKING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see 히7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.
first being—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.
righteousness—not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.
King of Salem—not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
【히7:3 JFB】3. Without father, &c.—explained by "without genealogy" (so the Greek is for "without descent); compare 히7:6, that is, his genealogy is not known, whereas a Levitical priest could not dispense with the proof of his descent.
having neither beginning of days nor end of life—namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. "Days" mean his time of discharging his function. So the eternity spoken of in 시110:4 is that of the priestly office chiefly.
made like—It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When Alford denies that Melchisedec was made like the Son of God in respect of his priesthood, on the ground that Melchisedec was prior in time to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare 히8:5, where the heavenly things are represented as the primary archetype of the Levitical ordinances. The epithets, "without father," &c. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only in respect to his priesthood, and in so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account, 창14:18-20, to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as Origen thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). Tholuck remarks, "Melchisedec remains in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (히7:6) were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no father; as God, no mother.
【히7:4 JFB】4. consider—not merely see, but weigh with attentive contemplation, the fact.
even—"to whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') the best of the spoils (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.
the patriarch—in the Greek emphatically standing at the end of the whole sentence: And this payer of tithe being no less a personage than "the patriarch," the first forefather and head of our Jewish race and nation See on 히7:3, on Melchisedec's superiority as specially consecrated king-priest, above the other patriarch-priests.
【히7:4 MHCC】That High Priest who should afterward appear, of whom Melchizedec was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.
【히7:5 JFB】5. sons of Levi—namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.
according to the law—sanctioned by Jehovah (히9:19).
of their brethren—with whom, in point of natural descent, they are on a level.
though, &c.—Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great" (히7:4) then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider," 히7:4, in the case of Melchisedec, the type, with the "consider" (Greek, "contemplate attentively," see on 히3:1, a stronger word than here) in the case of Christ, the archetype.
【히7:6 JFB】6. he whose descent is not counted from them—not from "the sons of Levi," as those "who receive the priesthood." This verse explains "without descent" (Greek, "genealogy" in both verses, 히7:3). He who needs not, as the Levitical priests, to be able to trace his genealogy back to Levi.
received—Greek, "hath received tithes."
blessed—Greek, "hath blessed." The perfect tense implies that the significance of the fact endures to the present time.
him that had—"the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's promise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (히7:7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests.
【히7:7 JFB】7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patriarchs on their children: so Christ's blessing, Lu 24:51; 행3:26.
【히7:8 JFB】8. Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (롬5:20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.
here—in the Levitical priesthood.
there—in the priesthood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He who is made like to Him that liveth." Melchisedec "liveth" merely in his official capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in His own person, "ever living after the power of an endless life" (히7:16, 25). Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."
【히7:9 JFB】9. as I may so say—to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes—(Compare 히7:5).
in Abraham—Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
【히7:10 JFB】10. in the loins of his father—that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [Alford]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. Bengel remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact. 창15:1, "After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.
【히7:11 JFB】11. perfection—absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."
under it—The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law, 말2:7: it being presupposed) the people (히9:19, 'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)."
what further need—(히8:7). For God does nothing needless.
another—rather as Greek, "that a different priest (one of a different order) should arise (anew,히7:15).
not be called—Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the 시110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."
【히7:11 MHCC】The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.
【히7:12 JFB】12. For—the reason why Paul presses the words "after the order of Melchisedec" in 시110:4, namely, 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, 히7:11). This is his answer to those who might object, What need was there of a new covenant?
【히7:13 JFB】13. Confirming the truth that a change is made of the law (히7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.
these things—(시110:4).
pertaineth—Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).
another—"a different tribe" from that of Levi.
【히7:14 JFB】14. evident—literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.
our Lord—the only place where this now common title occurs without "Jesus," or "Christ," except 벧후3:15.
sprang—as a plant, and a branch.
Judah—창49:10; Lu 1:27, 39 (Hebron of Judah, where Lightfoot thinks Jesus was conceived) Lu 2:4, 5; 계5:5.
of which tribe … priesthood—"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).
【히7:15 JFB】15. Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever" (히7:17). 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 (히7:12, 18).
far more—Greek, "more abundantly."
for that—"seeing that," literally, "if"; so 롬5:10.
after the similitude of Melchisedec—answering to "after the order of Melchisedec" (히5:10). The "order" cannot mean a series of priests, for Melchisedec 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" (히7:16, 17).
another—rather as Greek, "a different."
【히7:16 JFB】16. carnal … endless—mutually contrasted. As "form" and "power" are opposed, 딤후3:5; so here "the law" and "power," compare 롬8:3, "The law was weak through the flesh"; and 히7:18, "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." Commandments is contrasted with "life." The law can give a commandment, but it cannot give life (히7:19). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; 히9:14, "through the eternal Spirit"; 히7:25, "able … ever liveth" (요5:26). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.
【히7:17 JFB】17. For—proving His life to be "endless" or indissoluble (히7:16). The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.
【히7:18 JFB】18. there is—Greek, "there takes place," according to 시110:4.
disannuling—a repealing.
of the commandment—ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on 히7:11).
going before—the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.
weakness and unprofitableness—The opposite of "power" (히7:16).
【히7:19 JFB】19. For, &c.—justifying his calling the law weak and unprofitable (히7:18). 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.
nothing—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; compare "unprofitableness," 히7:18.
did—rather connect with 히7:18, thus, "There takes place (by virtue of 시110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [Wahl]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare 히8:6, 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 through Christ is immediate, perfect, and spiritual.
【히7:20 JFB】20. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.
he was made priest—rather supply from 히7:22, which completes the sentence begun in this verse, 히7:21 being a parenthesis, "inasmuch as not without an oath He was made surety of the testament (for, &c.), of so much better a testament hath Jesus been made the surety."
【히7:21 JFB】21. 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 (시110:1).
not repent—never change His purpose.
after the order of Melchisedec—omitted in some oldest manuscripts, contained in others.
【히7:22 JFB】22. surety—ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man (히8:6).
better—히8:6; 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 히9:16, 17; (2) a mutual agreement in which both parties consent.
【히7:23 JFB】23. Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.
were—Greek, "are made."
many—one after another; opposed to His "unchangeable (that does not pass from one to another) priesthood" (히7:24).
not suffered to continue—Greek, "hindered from permanently continuing," namely, in the priesthood.
【히7:24 JFB】24. he—emphatic; Greek, "Himself." So in 시110:4, "Thou art a priest"; singular, not priests, "many."
continueth—Greek, simple verb, not the compound as in 히7:23. "Remaineth," namely, in life.
unchangeable—Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter (벧전5:1).
【히7:25 JFB】25. Wherefore—Greek, "Whence"; inasmuch as "He remaineth for ever."
also—as a natural consequence flowing from the last, at the same time a new and higher thing [Alford].
save—His very name Jesus (히7:22) meaning Saviour.
to the uttermost—altogether, perfectly, so that nothing should be wanting afterwards for ever [Tittmann]. It means "in any wise," "utterly," in Lu 13:11.
come unto God—by faith.
by him—through Him as their mediating Priest, instead of through the Levitical priests.
seeing he ever liveth—resuming "He continueth ever," 히7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (히7:23).
to make intercession—There was but the one offering on earth once for all. But the intercession for us in the heavens (히7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (요17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [Bishop Pearson]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [Archbishop Magee].
【히7:26 JFB】26. such—as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
holy—"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (시16:10).
harmless—literally, "free from evil" and guile, in relation to Himself.
undefiled—not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.
separate—rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), 레21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (엡2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is God. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [Origen].
made—Jesus was higher before (요17:5), and as the God-MAN was made so by the Father after His humiliation (compare 히1:4).
higher than the heavens—for "He passed through [so the Greek] the heavens" (히4:14).
【히7:26 MHCC】Observe the description of the personal holiness of Christ. He is free from all habits or principles of sin, not having the least disposition to it in his nature. No sin dwells in him, not the least sinful inclination, though such dwells in the best of Christians. He is harmless, free from all actual transgression; he did no violence, nor was there any deceit in his mouth. He is undefiled. It is hard to keep ourselves pure, so as not to partake the guilt of other men's sins. But none need be dismayed who come to God in the name of his beloved Son. Let them be assured that he will deliver them in the time of trial and suffering, in the time of prosperity, in the hour of death, and in the day of judgment.
【히7:27 JFB】27. daily—"day by day." The priests daily offered sacrifices (히9:6; 10:11; 출29:38-42). The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year" (히9:7), and "year by year continually" (히10:1). The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.
offer up—The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.
this he did—not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice (히7:26; 히4:15). The sinless alone could offer for the sinful.
once—rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.
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