Sa
ες
ond Psalm at~all?—Why does he not—
directly prove his point by the quotation from the -Messianic-tz0th Psalm ἢ he mean that He who said,.Thou art my_ Son, glorified Christ..as-priest. in saying this? Apparently he does, otherwise the Kalin καθὼς καὶ ἐν érépw-would be un- warranted. By introducing the former of the two quotations and designating
Does
28ὃ
g Matt. XXvi. 38, Cte er XXvil. 46, 50; Marc.
ΠΡΟΣ EBPAIOY= ν.
7. "Og ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς
Xiv. 33, 36, et XV» 34, 37; Luc. xxii. 42, εἰ xxiii. 46; Joan. xii. 27, et xvii. 1.
. God as He that called Christ Son, or
eee him to the Messianic dignity,
'|which involved the priesthood, he shows | |that the greater and more comprehensive ‘joffice of Messiahship was not assumed ἱρὴν Christ at His own instance and | therefore that the priesthood included in this was not of His own seeking, but of God's ordaining; cf. Weiss. Bleek says the reference to Psalm ii. is made to lessen the marvel that God should glorify Christ as priest. Similarly Riehm '' dass Christus in einem so unvergleichlich innigen Verhiltnisse zu Gott steht, dass seine Berufung zum Hohepriesteramt nicht befreundlich sein kann;” and Davidson, ‘‘It is by no means meant fithat the priesthood of Christ was jinvolved in His Sonship (Alford), an a priovi method of conception wholly foreign to the Epistle, but merely that it was suitable in one who was Son, being indeed possible to none other (see
oni.3).” Brucethinksthe-writer-wishes to _ teach that-Christ’s_priesthood-is-coeval—.
with His Sonship .and inherent ἴῃ it.
x. 8 ΄ cc ΕΤ κατὰ τὴν τάξιν “after the order; among its other meanings τάξις denotes a class or rank, ‘‘ordo qua _ dicitur quispiam senatorii ordinis, vel equestris ordinis’. Thus in Demosthenes, οἰκέτου τάξιν οὐκ ἐλευθέρου παιδὸς ἔχων, in Diod. Sic., iii. 6, ot περὶ τὰς τῶν θεῶν θεραπείας διατρίβοντες ἱερεῖς, μεγίστην καὶ κυριωτάτην τάξιν ἔχοντες. In the subsequent exposition of the Melch. priesthood it is chiefly on εἰς τὸν αἰῶνα that emphasis is laid.
Ver 7. ὃς . . - ἔμαθεν . . . καὶ ἐγένετο. In these verses the writer shows how much there was in the call to the priesthood repugnant to flesh and blood ;
‘how it was through painful obedience,
J not by arrogant ambition he became
Priest. The main statement is, He learned obedience and became perfect as Saviour. ὃς ἐν τ. ἡμέραις τῆς σαρκὸς αὐτοῦ “who in the days of His flesh,’ and when therefore He was like His brethren in capacity for temptation and suffering; cf. ii. 14. δεήσεις -΄. - προσενέγκας ‘having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death”. προσενέγκας has sometimes be. > supposed to refer
to the προσφέρειν of νετ. 3, and to havea sacrificial sense. It was such an offering as became His innocent ἀσθέγεια. As the ordinary high priest prepared himself for offering for the people by offering for himself, so, it is thought, Christ was prepared for the strictly sacrificial or priestly work by the feeling of His own weakness. There is truth in this. Weiss’ reason for excluding this reference is “dass ein Opfern mit starkem Geschrei und Thranen eine unvollziehbare Vor- stellung ist”. Cf, Davidson, p. 113. note. προσφ. is used with δέησιν in later Greek writers: instances in Bleek. δεήσεις τε Kal ἱκετηρίας, these words are elsewhere combined as in Isocrates, De Pace, 46; Polybius, iii. 112, 8; cf. Job. xl. 22. The relation of the two words is well brought out in a passage from Philo quoted by Carpzov: γραφὴ δὲ μηνύσει µου τὴν δέησιν ἣν avd ἱκετηρίας προτείνω. Cf. Eurip., Iph. Aul., 1216. ἱκετηρία [from ἵκω I come, ἱκέτης one who comes as a suppliant| is originally an adjective = fit for sup- pliants, then an olive branch [sc. ἐλαία, or ῥάβδος] bound with wool which the suppliant carried as a symbol of his prayer. The conjunction of words in this verse is for emphasis. These suppli- cations were accompanied μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων “ with strong crying and tears,’’ expressing the intensity of the prayers and so the keenness of the suffering. The ‘‘ strong crying ” is strik- ing. Schdttgen quotes: ‘There are three kinds of prayers, each loftier than the preceding: prayer, crying, and tears. Prayer is silent, crying with raised voice, tears overcome all things.” Itis to the scene in Gethsemane reference is made, and although “tears ’’ are not mentioned by the evangelists in relating that scene, they are implied, and this writer might naturally thus represent the emotion of our Lord. The prayer was addressed πρὸς Tov δυνάμενον σώζειν αὐτὸν ἐκ θανάτου ‘to Him that was able to save Him from death,” which implies that the prayer was that Christ might be saved from death [‘‘ Father if it be possible, let this cup pass from me”’] but also suggests