The introduction of the idea of a covenant is sudden and unprepared. It was probably suggested by the words recorded in Matt. 26:28. The thought of Christ's Priesthood is necessarily connected with the history of His Passion.
Heb. 7:20 (22). kaqj o{son ... kata; tosou'to kai; ...] And inasmuch...by so much also ...Latt. Quantum...in tantum ...
The sovereign validity of the divine oath is the measure of the exceeding authority of the dispensation which rests upon it.
For the form of comparison see Heb. 1:4 kreivttwn ... o{sw/ diaforwvteron . 3:3 pleivono"...kaqj o{son . 9:27 kaqj o{son ... ou{tw" ...; and for the introduction of the parenthesis ( oiJ me;n gavr ... eij" to;n aijw'na ) compare Heb. 12:18-24.
7:20. ouj cwri;" oJrk. ] not without the taking of an oath hath He received His office. This addition is suggested by v. 22, and by meta; oJrk. which follows. The words however may be taken generally: the whole transaction doth not take place without the taking of an oath...
The word
oJrkwmosiva
, which occurs again in v. 28; Ezek. 17:18 f.; 1 Esdr. 8:90, expresses the whole action, and not simply the oath.
oiJ me;n gavr
...
oJ dev
...
eij" to;n aijw'na
]
for while they...He
... Vulg.
alii quidem...hic autem
...This elaborate parenthesis is inserted to explain fully the contrast implied in
cwri;" oJrkwmosiva"
.
For while the one class
of priests (the Levitical priests)
have become priests without any taking of an oath, He
was made priest
with it
(
metav
comp. Matt. 14:7). The stress laid upon the oath suggests the contrast between the promise and the Law on which St Paul dwells (e.g., Gal. 3:15 ff.). The Law is an expression of the sovereign power of God Who requires specific obedience: the oath implies a purpose of love not to be disturbed by man's unworthiness.
eijsi;n iJerei'" gegon.
] The periphrasis marks the possession as well as the impartment of the office: they have been made priests and they act as priests.
Comp. Heb. 7:27; 4:2; 10:10 (2:13). The construction is not uncommon throughout the N.T., and is never without force. Compare Moulton-Winer, p.
438.
7:21.
dia; tou' levgonto"
]
through Him that saith
(Latt.
per eum qui dixit
),
i.e.
God through the mouth of the Psalmist. The divine voice is not regarded as an isolated utterance (
dia; tou eijpovnto"
, Heb. 10:30; 2 Cor. 4:6; James 2:11), but as one which is still present and effective. Comp. Heb. 12:25 (
oJ lalw'n
); 1:6 note.
Though the words (
w[mosen
...
ouj metamel.
) are not directly spoken by the Lord, they are His by implication. The oath is His.
pro;" aujtovn
] The words have a double meaning in relation to the two parts of the verse quoted. The first part has Christ for its object (in regard to Him: comp. 1:7): in the second part He is directly addressed.
For w[mosen compare Luke 1:73; Acts 2:30; and for ouj metamelhqhvsetai , Rom. 11:29; Num. 23:19; 1 Sam. 15:29. The necessities of human thought require that sometimes, through man's failure or change, God, who is unchangeable, should be 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. 6:6; 1 Sam. 15:10; 2 Sam.