12. For--the reason why Paul presses the words "after the order of Melchisedec" in [Psa 110:4], 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, [He 7:11]). This is his answer to those who might object, What need was there of a new covenant?
13. Confirming the truth that a change is made of the law ([He 7:12]), by another fact showing the distinctness of the new priesthood from the Aaronic.
these things--([Psa 110:4]).
pertaineth--Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).
another--"a different tribe" from that of Levi.
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 [2Pe 3:15].
sprang--as a plant, and a branch.
Judah--[Ge 49:10]; [Lu 1:27], 39 (Hebron of Judah, where Lightfoot thinks Jesus was conceived) [Lu 2:4], ; [Re 5:5].
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).
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" ([He 7:17]). 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 ([He 7:12], ).
far more--Greek, "more abundantly."
for that--"seeing that," literally, "if"; so [Ro 5:10].
after the similitude of Melchisedec--answering to "after the order of Melchisedec" ([He 5:10]). 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" ([He 7:16], ).
another--rather as Greek, "a different."
16. carnal ... endless--mutually contrasted. As "form" and "power" are opposed, [2Ti 3:5]; so here "the law" and "power," compare [Ro 8:3], "The law was weak through the flesh"; and [He 7:18], "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 ([He 7:19]). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; [He 9:14], "through the eternal Spirit"; [He 7:25], "able ... ever liveth" ([Joh 5:26]). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.
17. For--proving His life to be "endless" or indissoluble ([He 7:16]). The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.
18. there is--Greek, "there takes place," according to [Psa 110:4].
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 [He 7:11]).
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" ([He 7:16]).
19. For, &c.--justifying his calling the law weak and unprofitable ([He 7:18]). 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," [He 7:18].
did--rather connect with [He 7:18], thus, "There takes place (by virtue of [Psa 110:4]) 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 [He 8:6], 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.
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 [He 7:22], which completes the sentence begun in this verse, [He 7:21] 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." 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 ([Psa 110:1]).
not repent--never change His purpose.
after the order of Melchisedec--omitted in some oldest manuscripts, contained in others.
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 ([He 8:6]).
better--[He 8:6]; , "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 [He 9:16], ; () a mutual agreement in which both parties consent.
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" ([He 7:24]).
not suffered to continue--Greek, "hindered from permanently continuing," namely, in the priesthood.
24. he--emphatic; Greek, "Himself." So in [Psa 110:4], "Thou art a priest"; singular, not priests, "many."
continueth--Greek, simple verb, not the compound as in [He 7:23]. "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 ([1Pe 5:1]).
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].