(21) For those priests.--Rather, For they indeed have been made priests without an oath.

By him that said unto him.--Better, by (or, through) Him that saith of Him. The last five words of the verse are absent from the best authorities: they were not needed for this part of the argument, and are therefore omitted from the quotation. All that has been said in chap. 6 (Hebrews 6:13-18) on confirmation by oath must be brought in here (see Notes on Hebrews 6:16-17): the words of the Psalm are really words of promise, and the "more abundant encouragement" is given us by means of the oath that shall never be reversed.

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.For these priests were made without an oath,.... The priests of the tribe of Levi, and of the order of Aaron, were installed into their office, and invested with it, without an oath; no mention is made of any when Aaron and his sons were put into it in Moses's time; nor was any used afterwards, neither by God, nor by the priests, nor by the people; it is true indeed that after the sect of the Sadducees arose, the high priest on the day of atonement, was obliged to take an oath that he would not change any of the customs of the day (t); but then this regarded not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:

but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,

by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Psalm 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:

the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it, not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:

but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,

by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Psalm 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:

the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it.

(t) Misn. Yoma, c. 1. sect. 5.