It is interesting to note that, when there was a widespread belief in an ordained, ministerial (even sacerdotal) priesthood, some interpreted απαραβατος (incorrectly) as being “non-transferrable to another person.” This shows that they did not view Heb 7:24 as a “kill shot” against a theology were the members, in some way, sacramentally participated in the unique priesthood of Jesus (indeed, Theophylact was an ordained bishop in the second millennium!)
Ps.-Oecumenius,
PG 119.357B
They [the Levitical priests] were priests among the Jews according to
oaths, but Christ became a high priest without an oath.
“This,” he says, “would not be the greatest difference if it were only
this.”
Therefore, the greatest difference of the new covenant from the old is
this:
“Surety.” For He became a guarantor and mediator.
And in another way, he says, our high priests are such not only
because of the oath but because they are imperfect and mortal.
Therefore, they die.
For by death and succession it is shown that their priesthood passes
away.
But He [Christ] remains — in that His priesthood is ἀπαράβατος, that
is, untransferable, intransmissible, imperishable.
For He has no successor.
“Unchangeable,” “without successor,” “eternal,” “imperishable,” he
says — all these mean the same thing.
For He is always living; not here only, but there also [in heaven].
This, then, is what is meant by ἀπαράβατος and συνετέλειον (“perfected
together”).
Those who approach [God] through Him He saves completely, because He
always lives to intercede on their behalf before God and the Father.
For if, he says, Christ were mortal according to the flesh, He would
not be able to save completely.
But because He lives forever, He saves completely those who draw near
to God through Him.
Theophylact,
PG 125.281C
The one set were made priests without an oath; but the one who is
after an oath, on account of the saying to him, “The Lord has sworn and will
not change his mind,” — “You are a priest for ever according to the order of
Melchizedek.”
For the legal (nomical) priests, he says, become priests without an
oath; for God has not said to any one of them by oath, “You are a priest.”
According to the law the priests are the Levites; but Christ is after an oath —
the oath made by God who said to him, “You are a priest” — and therefore not
according to Aaron but according to Melchizedek.
For this reason a better covenant has arisen, and Jesus has become
priest of a superior covenant. Such a one, therefore, must always be a priest;
for he would not die (i.e. would not persist as priest) unless he were greater.
Thus also the New Covenant is greater than the Old. What then is the “pledge” (ἔγγυς)?
A guarantor, a surety, a mediator.
And most of those indeed became priests, but because of death they
were prevented from remaining; but he, because he remains unto the age, has a
priesthood that does not pass away (ἀπαράβατον). He continually lives and
always intercedes for those who approach God through him; and he shows himself
to be greater than the legal high priests. He says that there are many there
(i.e. many priests) because they are mortal; here (there), however, it is
different because he is immortal. Therefore he has an ἀπαράβατον priesthood —
that is, without successor, untransferable, unending. See how much greater it
is: insofar as this priesthood is immortal.
