Hebrews 7 — Verse 20, 21, 22

And in as much as not without an Oath. For they truly were made without an Oath; But this with an Oath, by him that said to him, the Lord sware, and will not repent, you are a Priest for ever after the Order of Melchisedec. By so much was Jesus made surety of a better Covenant.

The same Argument is pursued as in the foregoing verses, only with a new Medium, and that such as leads on towards the conclusion of the whole Disputation. The Introduction of a new Priesthood, the Cessation or Abolition of the Old, with the Advantage of the Church thereby, because of its Dignity, Preheminence and stability above that which was to give place to it, are the things which the Apostle is in the proof and confirmation of.

There are three things in these three verses.

1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on, ver. 20.

2. An Illustration and Proof of what is asserted in that Proposition, ver. 21.

3. An Inference from its being so established and proved, ver. 22.

In the Proposition three things may be considered.

1. The Connexion of it to the preceding Discourse, by the conjunction [〈 in non-Latin alphabet 〉].

2. The Modification of the Proposition in the manner of its Introduction; [〈 in non-Latin alphabet 〉]; quanto, quatenus, in quantum; in as much.

3. The Proposition it self expressed negatively; [〈 in non-Latin alphabet 〉]; not without, &c.

The Note of Connexion [〈 in non-Latin alphabet 〉], may respect ver. 17; where the same Testimony now insisted upon, is introduced, and so may intimate a farther pursuit of the same Argument. If so, the other two verses, 18, 19. are inserted as a Parenthesis, comprizing an inference of what the Apostle had before proved, with the Reasons of it. For whereas before he had only made use of the words of the Father to Christ, you are a Priest for ever, and thereon shewed what would from there follow; he now proceeds to declare the manner how those words were spoken, namely, with an Oath. Or it may respect the words immediately foregoing, namely, the bringing in of a better hope; for it was brought in by an Oath: and this sense is followed by most Translators, who supply the Defect in these words by the repetition of a better Hope. But although neither of those suppositions concerning the connexion of the words, does prejudice the sense or Design of them, yet as we have observed before, [〈 in non-Latin alphabet 〉], For, oftentimes is as much as moreover, as it is rendred, etiam, by Beza; and then it denotes not an immediate connexion with, or dependance on what went before in particular, but only a Processe in the same general Argument. And so it is here a note of Introduction, of a new special consideration for the confirmation of the same Design. From there our Translators supply the words, not with any thing that went before, but with what follows after, which the Apostle designed now in particular to speak to, he was made a Priest.

The Modification of the Proposition is in those words [〈 in non-Latin alphabet 〉], eatenus quantum, in quantum, inasmuch, so much. Hereunto answers [〈 in non-Latin alphabet 〉], ver. 22. in tantum: quanto, tanto. The excellency of the Covenant whereof Christ was made Mediator above the old Covenant, had proportion with the preheminence of his Priesthood above that of Aaron, in that he was made a Priest by an Oath, but they were not so. And we may observe in general, that

Obs. The faith, comfort, honor, and safety of the Church, depends much on every particular remark that God has put upon any of the Offices of Christ, or whatever belongs thereunto.

We have lived to see men endeavouring their utmost to render Christ himself, and all his offices of as little use in Religion as they can possibly admit, and yet retain the Name of Christians. And it is to be feared that he is as little valued by some in their Practice, as he is by others in their notions. This is not the way of the Scripture. Therein every concernment of him and his Offices is particularly insisted on; and the Apostle in this Chapter makes it manifest, what important Mysteries depend on such minute considerations, as some would think were little to be regarded. But all things concerning him are full of Divine Mysteries, and every Word about them that drops from infinite Wisdom, ought to be an object of faith and admiration. When therefore we cease to enquire with all Diligence into all the Revelations made concerning Christ or his Offices, or any thing which belongs to them; we do really cease to be Christians. And there can be no greater Evidence of our want of faith in him and love to him, than if we neglect a due consideration of all things, that the Scripture reveals and testifies concerning him.

The Proposition it self is in those words; not without an Oath. Two things the Apostle supposeth in this Negative Proposition.

1. That there were two ways whereby men either were or might be made Priests, namely, they might be so either with, or without an Oath. And he expresseth the latter way applying it negatively to Christ, that he might include a Negation of the former way with respect to the Priests under the Law; both which he afterwards expressely mentioneth.

2. That the Dignity of the Priesthood depends on, and is declared by the way whereby God was pleased to initiate men into that Office.

These two things being in general laid down, as those which could not be denied; the Apostle makes Application of them in the next verse distinctly, to the Priests of the Law on the one hand, and Christ on the other, in a comparison between whom he is ingaged. And we may observe, that

Nothing was wanting on the part of God that might give eminency, stability, glory, and efficacy to the Priesthood of Christ. Not without an Oath. For,

1. This was due to the Glory of his Person. The Son of God in infinite Grace condescending to the susception of this Office, and the discharge of all the Duties of it, it was meet that all things which might contribute any thing to the Glory, or efficacy of it should accompany his undertakings. For being in himself the Image of the invisible God, by whom all things were created, it was meet that in his whole work, he should in all things have the preheminence, as our Apostle speaks (Colossians 1:15, 16, 18). He was in every thing that he undertook, to be preferred and exalted above all others, who ever were employed in the Church, or ever should be; and therefore was he made a Priest not without an Oath.

2. God saw that this was needful to encourage and secure the faith of the Church. There were many things defective in the Priesthood under the Law, as we have partly seen already, and shall yet see more fully in our progress. And it suited the design and wisdom of God that it should be so. For he never intended that the faith of the Church should rest and be terminated in those Priests or their Office. What he granted to them was sufficient to the end and use whereunto he had designed it; so as that the Church might have all that respect for it, which was needful or for their Good. But so many defects there were in that Administration, as might sufficiently evidence that the faith of the Church was not to acquiesce therein, but to look for what was yet to come, as our Apostle proves by many instances in this Chapter. But upon the Introduction of the Priesthood of Christ, God really and actually proposeth and exhibiteth to the Church, all that they were to trust to, all that he would do or was any way needful to be done for their Peace and Salvation. No other Relief was to be expected for the future; therefore did God in infinite Wisdom and Grace for the stability and security of their faith, grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood. And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable, so that if we comply not therewithal we must perish for ever. Thus all the whole Scripture, and all contained therein direct us to our ultimate Hope and Rest in Christ alone.