For the law made nothing perfect (οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος)

Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates δὲ but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope.

The bringing in of a better hope (ἐπεισαγωγὴ κρείττονος ἐλπίδος)

ΕπεισαγωγὴN.T.o, olxx, is "a bringing in upon" (ἐπὶ), upon the ground formerly occupied by the commandment. So Rev., correctly, "a bringing in thereupon." For κπείττων better, see on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24).

By the which we draw nigh to God (δι' ἧς ἐγγίζομεν τῷ θεῷ)

Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.

Not without an oath (οὐ χωρὶς ὁρκωμοσίας)

The A.V. is, on the whole, better than Rev. by inserting he was made priest. Ὁρκωμοσία only in Hebrews. In lxx see Ezekiel 17:18; 1 Esdr. 9:93. For an oath rend. the taking of an oath.

For those priests were made (οἱ μὲν γὰρ - εἰσὶν ἱερεῖς γεγονότες)

Rend. for they have been made priests. Lit. are priests, having become such.

Without an oath

Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood.

But this with an oath (ὁ δὲ μετὰ ὁρκωμοσίας)

Rend. but he with the taking of an oath. The taking of the oath accompanied (μετὰ) the inauguration into the priesthood.

That said (λέγοντος)

Better, saith. Still says, since the promise is realized in Christ's priesthood.

Was Jesus made a surety of a better testament (κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς)

Ἔγγυος surety, N.T.o. Comp. Sir. 29:15, 16; 2 Macc. 10:28. Occasionally in Class., where also occur ἐγγυᾶν to give as a pledge, ἐγγύη surety, ἐγγύησις giving in surety, ἐγγυητής one who gives security, and ἐγγητός plighted, always of a wife. The idea underlying all these words is that of putting something into one's hand (ἐν in γύαλον hollow of the hand) as a pledge. For testament rend. covenant and see on Hebrews 9:16. The thought of a covenant is introduced for the first time, and foreshadows Hebrews 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.

Were many priests (πλείονές εἰσιν γεγονότες ἱερεῖς)

Comp. Hebrews 7:21 for the construction. Rend. have been made priests many in number.

Because they were not suffered to continue (διὰ τὸ κωλύεσθαι παραμένειν)

Rend. because they are hindered from continuing. Παραμένειν "to abide by their ministration."

Hath an unchangeable priesthood (ἀπαράβατον ἔχει τὴν ἱερωσύνην)

Rend. hath his priesthood unchangeable. The A.V. misses the possessive force of the article, his priesthood, and the emphasis is on unchangeable ἀπαράβατος, N.T.o. olxx. This may be explained either as inviolable, or which does not pass over to another. Comp. Exodus 32:8; Sir. 23:18. Usage is in favor of the former meaning, but the other falls in better with the course of thought.

To the uttermost (εἰς τὸ παντελὲς)

Παντελής all complete, only here and Luke 13:11. Not perpetually, but perfectly.

Come unto God (προσερχομένους τῷ θεῷ)

The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν to draw near, James 4:8; Hebrews 7:19.

To make intercession for them (εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν)

The verb only here in Hebrews. Comp. ὑπερεντυγχάνειν, Romans 8:26, see note. See also on ἐντεύξεις supplications, 1 Timothy 2:1. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the λόγος ἱκέτης the supplicant Logos, and the λόγος παράκλητος the advocate-Logos. But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal.

Became us (ἡμῖν ἔπρεπεν)

See on Hebrews 2:10. For the verb see on Titus 2:1. There was an essential fitness in the gift of our great high priest. Comp. Hebrews 2:17.

Holy (ὅσιος)

See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8.

Harmless (ἄκακος)

Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled (ἀμίαντος), see on 1 Peter 1:4.

Separate (κεχωρισμένος)

Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10.

Higher than the heavens (ὑψηλότερος τῶν οὐρανῶν)

Comp. Ephesians 4:10, Hebrews 4:14.

Who needeth not daily (καθ' ἡμέραν)

Apparently inconsistent with Hebrews 9:7 : but the sense is, "who hath no need day by day as the high priest had (year by year) to offer sacrifices," etc. The great point is repetition, whether daily or yearly.

Once (ἐφάπαξ)

Rend. once for all. Contrasted with daily.

When he offered up himself (ἑαυτὸν ανενέγκας)

A new thought. For the first time Christ appears as victim. Comp. Hebrews 9:12, Hebrews 9:14; Ephesians 5:2.

Summarizing the contents of Hebrews 7:26, Hebrews 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους men, many in number as contrasted with one Son. Ἔχοντας ἀσθένειαν having infirmity, stronger than ἀσθενεῖς weak, which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22.

A son

Again the high-priesthood is bound up with sonship, as in Hebrews 5:5, Hebrews 5:6.

Of the things which we have spoken (ἐπὶ τοῖς λεγομένοις)

The A.V. is wrong. Ἐπὶ is in the case of, or in the consideration of: not of, nor in addition to. Τοῖς λεγομένοις "the things which are being spoken": the matters now under discussion.

The sum (κεφάλαιον)

Rend. the chief point. It is not the sum of what precedes, but the main point of the present discussion. This point is that Christ is the minister of a better sanctuary, connected with a better covenant.

Such an high priest (τοιοῦτον)

Taken up from Hebrews 7:26.

Is set (ἐκάθισεν)

Repeating Hebrews 1:3. Rend. sat down.

The throne of the majesty (τοῦ θρόνου τῆς μεγαλωσύνης)

See on Hebrews 1:3. The phrase N.T.o.

In the heavens (ἐν τοῖς οὐρανοῖς)

Const. with sat down, not with majesty, which is complete in itself and needs no qualifying epithet.

A minister (λειτουργὸς)

Sat down as a minister. From an old adjective λεῖτος or λέΐτος (found only in this compound), belonging to the people, and ἔργον work. Hence, originally, the service of the state in a public office. In lxx and N.T. λειτουργὸς minister, λειτουργεῖν to minister, and λειτουργία ministry are used both of priestly service to God and of service to men. Λειτουργία in lxx rarely of the service of the priests, often of the Levites. See 1 Kings 1:4; 1 Kings 19:21; 2 Kings 4:43; 2 Kings 6:15. Λειτουργοὺς Hebrews 1:7, in the general sense of servants of God.

Of the sanctuary (τῶν ἁγίων)

The heavenly sanctuary. Τὰ ἅγια the most holy place, Hebrews 9:8, Hebrews 9:12, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγια ἀγίων holy of holies, Hebrews 9:3. Ἅγια holy places generally, but with special reference to the innermost sanctuary, Hebrews 9:24.

The true tabernacle (τῆς σκηνῆς τῆς ἀλυθινῆς)

Explanatory of τῶν ἁγίων. The form of expression is emphatic: the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For ἀλιθινός real, genuine, see on John 1:9. Σκηνή a tent. For different shades of meaning, comp. Matthew 17:4; Luke 16:9; Acts 7:43. In this epistle always of the tabernacle in the wilderness.

A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them.

Wherefore it is of necessity (ὅεν ἀναγκαῖον)

Rend. wherefore it is necessary.

Somewhat to offer (ὃ προσενέγκῃ)

Lit. what he may offer. The construction is unusual. Comp. Acts 21:16. The statement is a truism, unless it be assumed that the Hebrew Christians were ignorant of the doctrine of Christ's priesthood.