Hebrews 7:15
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
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EXPOSITORY (ENGLISH BIBLE)
(15, 16) And it is.—That which is “yet far more evident” is the proposition of the preceding verses, viz., the failure of the Levitical priesthood to bring “perfection” (Hebrews 7:11), a failure placed beyond doubt by the change of priesthood (Hebrews 7:13-14). “And what we are speaking of is yet more abundantly evident if after the likeness of Melchizedek there ariseth a different priest, who hath been made (priest) not according to a law of a carnal commandment, but according to power of indissoluble life.” Hitherto, in Hebrews 7:12-14, the thought has rested on what is given up,—viz., the priesthood of Aaron, set aside by the words of prophecy (Psalm 110:4); and so far as these three verses are concerned, nothing more might be intended than the transference of the priesthood to another line of men. Far more striking will the proof appear, when we look on the other side, and observe what is brought in—a priesthood like Melchizedek’s, resting not on mere positive enactment, but assumed by inherent power, by right of “life” (Hebrews 7:8).

Hebrews 7:15-17. And it is yet far more evident — That both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, and of a quite different order, but is made a priest; not after the law of a carnal commandment — With such carnal rites and outward solemnities as the law prescribed for those priests, which reached no further than to the purifying of the flesh; but after the power of an endless life — Which he has in himself as the eternal Son of God. Being a sacrifice, as well as a priest, it was indeed necessary that he, as a man, should die; but as he continued only a short while in the state of the dead, and arose to die no more, he may justly be said to have an endless life, even as to his human nature. Besides, it should be considered that his life, as a priest, did not begin till after his ascension, when he passed through the heavens into the holiest of all, with the sacrifice of his crucified body. And having offered that body there, he sat down at the right hand of the throne of his Father’s majesty, where he remains the minister of that true tabernacle, making continual intercession for his people.

7:11-25 The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.And it is yet far more evident - Not that our Lord would spring out of Judah, but the point which he was endeavoring to establish that there must be a change of the priesthood, was rendered still more evident from another consideration. A strong proof of the necessity of such a change of the priesthood was furnished from the fact that the Messiah was to be of the tribe of Judah; but a much stronger, because "as a priest" he was to be of the order of Melchizedek - that is, he was of the same rank with one who did not even belong to that tribe.

After the similitude - Resembling; that is, he was to be of the order of Melchizedek.

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" (Heb 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 (Heb 7:12, 18).

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" (Heb 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" (Heb 7:16, 17).

another—rather as Greek, "a different."

And it is yet far more evident: the change and abolition of the Levitical priesthood, and law, that the perfecting of Christ might succeed, is not only clearly represented to the understanding of all, that they assent to it, but it is far more evident from the eternity of this priesthood’s constitution, as is proved, Hebrews 7:16.

For that; ei it, is a particle vehemently asserting, as in form of swearing, and not doubting, and therefore rendered for that.

After the similitude of Melchisedec; like and parallel in order to him, and in all the properties foretold, which make him a most excellent priest; a priesthood far above that of Aaron, upon the account of the law and covenant to which it is related, which was not only the law of nature, serving God as Creator, but the law of grace, as he was Redeemer in Christ, who with the patriarchs worshipped God by, as believed in, a Christ to come.

There ariseth another priest; not only of another tribe than Aaron, but of a different order from his; is constituted, manifested, and beginneth the exercise of his office with the abolition of Aaron’s.

And it is yet far more evident,.... From a fact which cannot be denied;

for that after the similitude of Melchisedec there ariseth another priest; or another has risen, even Jesus the son of David, of the tribe of Judah; another from Aaron, one that is not of his family or tribe, but one like to Melchizedek: hence we learn that Melchizedek and Christ are not the same person; and that the order and similitude of Melchizedek are the same; and that Christ's being of his order only imports that there is a resemblance and likeness between him and Melchizedek, in many things, which are observed in the beginning of this chapter: and this "arising" does not intend Christ's setting up himself, only his appearance in this form; and being expressed in the present tense, denotes the continual being, and virtue of his priesthood.

{7} And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

(7) Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David for ever, according to the order of Melchizedek by which also a different institution of priesthood is understood.

EXEGETICAL (ORIGINAL LANGUAGES)
Hebrews 7:15. Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν] and the more still is it evident, namely, that with the Levitical priesthood the whole Mosaic law, too, is changed (and deprived of validity), Hebrews 7:12. Comp. also Hebrews 7:18. Not: what difference there is between the Levitical and the N. T. priesthood (Chrysostom: τὸ μέσον τῆς ἱερωσύνης ἑκατέρας, τὸ διάφορον, Clarius, Zeger, Bisping); nor yet that perfection is to be found, not in the Levitical priesthood, but in the priesthood of Christ (Jac. Cappellus, Bengel, Hofmann, Schriftbew. II. 1, 2 Aufl. p. 551; Delitzsch); and just as little: that the priesthood is changed (Primasius, Justinian, Owen, Hammond, Rambach, Chr. Fr. Schmid, Stuart, Klee, Paulus). Quite mistakenly Ebrard: to κατάδηλόν ἐστιν we have to supply from Hebrews 7:14 the clause ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν: “that Jesus descended from Judah is first in itself an acknowledged fact (Hebrews 7:14); this, however, is so much the more clear, since (Hebrews 7:15) it follows from the Melchisidecian nature of His priesthood that He could not be born κατὰ νόμον!” How then could it be inferred from the fact that Jesus could not be born κατὰ νόμον, that He must have descended precisely “from Judah”?!

κατάδηλον] a similar intensifying of the simple form, as previously πρόδηλον.

εἰἀνίσταται] if, as surely is the case, there arises.[82] εἰ thus, as to the sense, equal to ἐπειδή (Oecumenius, Theophylact).

κατὰ τὴν ὁμοιότητα Μελχισεδέκ] as the main idea placed first, and ὁμοιότης an elucidation of the τάξις in the passage of the Psalms.

The subject in the conditional clause is ἱερεὺς ἕτερος (if … another priest arises), not merely ἕτερος (Schulz: “if … another is appointed as priest”), nor yet Jesus (if He … arises as another priest).

[82] That Stein would combine εἰ and ὅς in the sense: “It is quite clear to all that, if at any time another priest after the manner of Melchisedec arises, he then,” etc., deserves to be mentioned only as a curiosity.

Hebrews 7:15-17. Second proof of Hebrews 7:12. The abrogation of the Levitical priesthood and the Mosaic law follows further from the fact that the new priest who is promised is to bear resemblance to Melchisedec, whereby it is made manifest that his characteristic peculiarity is one quite different from that of the Levitical priests.

Hebrews 7:15-19. Imperfection of the Levitical priesthood more abundantly proved by contrast with the nature of the Melchizedek priest.

15. yet far more evident] The word used (katadçlon) is stronger than that used in Hebrews 7:14 (prodçlon) and does not occur elsewhere in the N.T. The change of the Law can be yet more decisively inferred from the fact that Melchisedek is not only a Priest of a different tribe from Levi, but a priest constituted in a wholly different manner, and even—as he might have said—out of the limits of the Twelve tribes altogether; and yet a Priest was to be raised after his order, not after that of Aaron.

for that] Rather, “if” (as is the case), i.e. “seeing that.”

Hebrews 7:15. Κατάδηλόν ἐστι) it is evident, namely, that which is asserted, Hebrews 7:11, [that there was no perfection realized by the Levitical priesthood—V. g.]—εἰ, if) An elegant particle for ὅτε, when, in reference to those to whom this point might seem to be either new or doubtful; as Acts 26:23.—ὁμοιότητα, similitude) which is included in τάξις, order, and is called similitude, because here the discourse is designed to show the everlasting vigour and freshness of the priesthood in the following verse, from the phrase, εἰς τὸν αἰῶνα, for ever, Hebrews 7:17.

Verses 15-17. - And it is yet more abundantly evident (i.e. the proposition of ver. 12), if after the likeness of Melchizedek there ariseth another Priest, who is made, not after the law of a carnal commandment, but after the power of an endless (indissoluble) life. For it is testified (of him), Thou art a Priest forever after the order of Melchizedek. This is a resumption of what has been already seen, put so as to be effective for the present stage of the argument. The old priesthood, and consequently the Law, is changed and superseded, not only because the Priest of the new order of things is of the tribe of Judah, but still more evidently because his priesthood is witnessed to as being one of a different kind, and of a kind so much higher and diviner. It is evident that the Antitype of Melchizedek, the subject of the hundred and tenth psalm, rather than Melchizedek himself, suggests here the language used. (Observe the contrasts between νομόν and δύνμιν σαρκικῆς and ἀκαταλύτου, ἐντολῆς and ζωῆς. The idea of Hebrews 9:8-15 is in Chose few pregnant words briefly anticipated, after the manner of the Epistle.) Hebrews 7:15Evident (κατάδηλον)

N.T.o. Thoroughly evident. Not referring to that which is declared to be πρόδηλον evident in Hebrews 7:14, viz., that Christ sprang out of Judah, but to the general proposition - the unsatisfactory character of the Levitical priesthood.

Similitude (ὁμιότητα)

Better, likeness: answering to made like, Hebrews 7:3, and emphasizing the personal resemblance to Melchisedec.

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