The crucial passage for the use of the words is 1 Cor. 3:1 ff. Here there can be no doubt as to the readings. In 7:1 we must read sarkivnoi" , in v. 3 ( bis ) sarkikoiv and in v. 4 a[nqrwpoi . The juxtaposition of the forms (though the difference is lost in the Latt.) seems to be conclusive as to the fact that there is a difference in their meaning.
The true reading in v. 4 throws light upon the other two. In v. 1 St Paul says that he was forced to address his readers as though they were merely men of flesh, without the pneu'ma . In v. 3, seeking to soften his judgment, he speaks of them as shewing traits which belong to the savrx . In v. 4 it seems to him enough to suggest, what was beyond all question, that they were swayed by simply human feelings.
In the present verse Chrysostom, following the later reading
sarkikh'"
, gives part of the sense well:
pavnta o{sa diwrivzeto sarkika; h\n
.
to; ga;r levgein perivteme th;n savrka, cri'son th;n savrka, lou'son th;n savrka, perivkeiron th;n savrka
...
tau'ta, eijpev moi, oujci; sarkikav
;
eij de; qevlei" maqei'n kai; tivna a} ejphggevlleto ajgaqav, a[koue
:
Pollh; zwhv, fhsiv, th'/ sarkiv, gavla kai; mevli th'/ sarkiv, eijrhvnh th'/ sarkiv, trufh; th'/ sarkiv
.
ajlla; kata; duvnamin z. ajkat.
] Latt.
sed secundum virtutem vitae insolubilis
(
infatigabilis
).
The life of Christ was not endless or eternal only. It was essentially indissoluble ( ajkatavluto" ). Although the form of its manifestation was changed and in the earthly sense He died, yet His life endured unchanged even through earthly dissolution. He died and yet He offered Himself as living in death by the eternal Spirit (Heb. 9:14). Comp. John 11:26; 19:34 note.
This life found its complete expression after the Ascension, but it does not date from that consummation of glory (comp. Heb. 7:3).
It must be further noticed that the possession of this indissoluble life is not only the characteristic of Christ's exercise of His priestly office: it is the ground on which He entered upon it. Other priests were made priests in virtue of a special ordinance: He was made priest in virtue of His inherent nature. He could be, as none other, victim at once and priest.
Yet again, the permanence of the personal life of the new Priest distinguishes Him essentially from the legal priests. To Phinehas the son of Eleazar the son of Aaron, and to his seed was given the covenant of an everlasting priesthood (Num. 25:13; Ex. 40:15); but this was subject to the conditions of succession, and therefore to the possibility of change. A priesthood founded upon a covenant involves conditions on two sides: a priesthood founded on an oath to a person for himself is absolute. Comp. Gal. 3:19 ff.
Heb. 7:17.
marturei'tai ga;r o{ti Suv
...]
for it is witnessed of him, Thou art
...Vulg.
contestatur enim quoniam Tu
......Comp. 7:8. The quotation
establishes both the eternity and the character of the new priesthood (
eij" to;n aijw'na, kata; th;n t. M.
).
The o{ti here is recitative (10:8; 11:18); and marturei'tai is used absolutely (11:39).
The direct personal reference in the Psalm ( Su; iJereuv" ...) has not been given since the first quotation: Heb. 5:6. It occurs again in 7:21.
7:18, 19. ajqevthsi" me;n gavr ... ejpeisagwgh; dev ...] For there is a disannulling...and a bringing in thereupon ... Vulg. Reprobatio quidem