Hebrews 7:16-21
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 Heb 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 (Heb 7:19). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; Heb 9:14, "through the eternal Spirit"; Heb 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 (Heb 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 Ps 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 And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on Heb 7:11).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" (Heb 7:16).19. For, &c.—justifying his calling the law weak and unprofitable (Heb 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," Heb 7:18. did—rather connect with Heb 7:18, thus, "There takes place (by virtue of Ps 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 Heb 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 Heb 7:22, which completes the sentence begun in this verse, Heb 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 (Ps 110:1). not repent—never change His purpose. after the order of Melchisedec—omitted in some oldest manuscripts, contained in others.