Hebrews 7:23

καὶ, as above, Hebrews 7:20, introducing a new element in the argument. οἱ μὲν, as in Hebrews 7:21, the Levitical priests, πλείονες … “have been made priests many in number,” not many at one and the same time [Delitzsch], although that also is true, but many in succession, as is shown by the reason assigned διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν “because of their being prevented by death from abiding” “in their office,” Peirce, as Œcumenius, ἐν τῇ ἱερωσύνῃ δηλονότι. Others think that remaining in life is meant. Possibly πλείονες is used instead of πολλοί, because there is a latent comparison with the one continuing priest, or with those already priests; always more and more. He, on the contrary, ὁ δὲ, by reason of his abiding for ever ἀπαράβατον ἔχει τὴν ἱερωσύνην “has his priesthood inviolable,” that is, no other person can step into it. The form of expression is similar to that used by Epiphanius of the Trinity, ἡ δὲ ἀπαράβατον ἔχει τὴν φύσιν. The meaning of ἀπαράβ. is contested, some interpreters (Weiss, etc.) supposing that it signifies “indefeasible,” or “untransmitted” or “nontransferable”. Indeed, Œcumenius and Theophylact translate it by ἀδιάδοχον. But in every instance of its occurrence given by Stephanus and Wetstein it has a passive sense, as νόμος, ὅρκος, etc., ἀπαράβ., and means unalterable or inviolable. This suits the present passage perfectly, and returns upon the thought of Hebrews 7:3, that the new priest is sole and perpetual occupant of the office, giving place to no successor. ὅθεν, “whence,” i.e., because of His having this absolute priesthood; His saving power depends upon His priesthood. He is able καὶ σώζειν εἰς τὸ παντελές, “even to save to the uttermost,” not to be referred merely to time as in Vulgate “in perpetuum,” and Chrysostom, οὐ πρὸς τὸ παρὸν μόνον φησὶν, ἀλλὰ καὶ ἐκεῖ ἐν τῇ μελλούσῃ ζωῄ. If referred to time, it might mean either ability to save the individual eternally, or to save future generations. Peirce joins it with δύναται, and renders “whence also he is perpetually able to save”. But the phrase uniformly means “completely,” “thoroughly,” as in Luke 13:11 of the woman, μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές and in the examples cited by Wetstein. This, as Riehm shows (p. 613, note), includes the idea of perpetuity. The Levitical priests could not so save: no τελείωσις was achieved by them; but everything for which the priesthood existed, everything which is comprised in the great [Hebrews 2:3] and eternal [Hebrews 5:9] salvation, the deliverance [Hebrews 2:15] and glory [Hebrews 2:10] which belong to it, are achieved by Christ. The objects of this saving power are τοὺς προσερχομένους διʼ αὐτοῦ τῷ Θεῷ, “those who through Him approach God”; “through Him” no longer relying on the mediation of Levitical priests, but recognising Jesus as the “new and living way,” Hebrews 10:19-22. This complete salvation Jesus can accomplish because πάντοτε ζῶν … αὐτῶν, “ever living to intercede on their behalf”. The particular mode in which His eternal priesthood applies itself to those who through Him approach God is that He intercedes for them, thus effecting their real introduction to God's presence and their acceptance by Him, and also the supply of all their need out of the Divine fulness. ἐντυγχάνειν, “to meet by chance,” “to light upon,” takes as its second meaning, “to converse with” (followed by dative), hence “to entreat one to do something” (Plut., Pomp., 55; Ages., 25), and when followed by περί (Polyb., 4:76, 9) or by ὑπέρ (Plut., Cato Maj., 9) “to intercede”. (See Liddell and Scott.) It is not the word itself, but the preposition following, that gives the idea of intercession. The word with a different preposition can be used in the sense of appealing against, as in Romans 11:2, ὡς ἐντυγ. τ. Θεῷ κατὰ τ. Ἰσραήλ, see also 1Ma 11:25. With ὑπέρ it occurs in Romans 8:27; Romans 8:34, and with περί in Acts 25:24. Christ, then, treats with God in our behalf; and He lives for this. As His life on earth was spent in the interests of men, so He continues to spend Himself in this same cause. He ever lives, and being “the same yesterday, to-day and for ever” (Hebrews 13:8) His present fulness of life is devoted to those ends which evoked His energies while on earth. He secures that the fulness of Divine resource shall be available for men. “All things are ours.” This intercession is not the same as the Atoning sacrifice and its presentation before God, which was accomplished once for all (Hebrews 9:26; Hebrews 10:18); but it is based upon the sacrifice which is also to men the guarantee that His intercession is real, and comprehensive of all their needs. [Cf. Sir Walter Raleigh's Pilgrimage.]