Hebrews Chapter 7:23-28 | |
23. And they truly were many priests, because they were not suffered to continue by reason of death: | 23. Et illi quidem plures facti fuerunt sacerdotes, quod prohiberentur morti permanere: |
24. But this [man], because he continueth ever, hath an unchangeable priesthood. | 24. Hic autem quia perpetuo manet immutabile habet sacerdotium. |
25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. | 25. Unde et servare in aeternum potest eos qui per ipsum Deo appropinquant, semper vivens ut intercedat pro nobis. |
26. For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; | 26. Talis enim nos decebat Pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior coelis factus; |
27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. | 27. Qui non necesse habeat quotidie, quemadmodum sacerdotes, primum pro suis peccatis hostias offerre, deinde pro populi: hoc enim semel fecit, quum seipsum obtulit. |
28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore. | 28. Lex quidem homines constituit sacerdotes habentes informatem; sermo autem jurisjurandi, quod lege posterius est, Filium in aeternum perfectum. |
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And we hence conclude, that all prayers, which are not supported by Christ's intercession, are rejected.
It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: -- No one is a lawful priest, except he is appointed by God's command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been
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1 Calvin's version of the former part of the verse is, "Hence he is also able to save for ever those who through him draw nigh to God." Instead of "to the uttermost" of our version, we have here "forever," according to the Vulg. Macknight renders the phrase the same and Stuart "always." But the original, eijv to< pantele<v, do not refer to time, but to what is fully or perfectly done. It is so taken by Erasmus, Beza, Capellus and Schleusner. There is another difference, whether to connect the words with "able" or with "save." Most join them with "save," "he is able also fully (or, for ever) able to save." When we consider what the subject is -- the perfection of Christ as a priest, and not the character of his salvation. We must see that the latter is the right view, and that the passage ought to have been thus rendered, -- "And hence he is fully (or perfectly) able to save those who through him come to God." And the words which follow may be deemed as affording a reason for this, "always living in order to intercede for them," or, "to interpose in their behalf."
However, there is not much difference in the meaning, whether the word "fully" or perfectly be connected with "able" or with "save;" the same truth is essentially conveyed. -- Ed.
2 Christ as a priest was "holy" with regard to God; "harmless," or innocent, or guileless, according to Chrysostom, with respect to men; "undefiled" as to himself, morally so, as the priests under the law were so ceremonially; "separate," or separated "from sinners" removed from their society to another place, and "exalted higher than the heavens." There is an allusion to the Levitical high priest, especially in the three last words, and a contrast in the two last; the Levitical high priest continued among sinners, Christ is removed from them; the former entered into the holy of holies, the latter has entered into a place higher that the heavens, even the heavens of heavens. How immeasurable is the superiority of our high priest! -- Ed.
3 See Appendix C 2.
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