---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 7"
description: "CHAPTER 7   :-. CHRIST"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/7"
---

CHAPTER 7

. CHRIST'S HIGH
PRIESTHOOD AFTER THE ORDER
OF MELCHISEDEC
SUPERIOR TO AARON'S.

**1. this Melchisedec**— ([Hebrews 6:20](../../../kjv/hebrews/6/20);
[Psalms 110:4](../../../kjv/psalms/110/4)). The verb does not
come till [Hebrews 7:3](../../../kjv/hebrews/7/3), "abideth."
**king . . . priest**—Christ
unites these offices in their highest sense, and so restores the
patriarchal union of these offices.
**Salem**—Jerusalem, that
is, *seeing peace;* others make Salem distinct, and to be that
mentioned ([Genesis 33:18](../../../kjv/genesis/33/18); [John 3:23](../../../kjv/john/3/23)).
**the most high God**—called
also "Possessor of heaven and earth" ([Genesis 14:19](../../../kjv/genesis/14/19);
[Genesis 14:22](../../../kjv/genesis/14/22)). This title of God,
"the Most High," handed down by tradition from the
primitive revelation, appears in the Phoelignician god "Elion,"
that is, *Most High.* It is used to imply that the God whom
Melchisedec served is THE TRUE GOD,
and not one of the gods of the nations around. So it is used in the
only other cases in which it is found in the New Testament, namely in
the address of the demoniac, and the divining damsel constrained to
confess that her own gods were false, and God the only true God.
**who met Abraham**—in
company with the king of Sodom ([Genesis 14:17](../../../kjv/genesis/14/17);
[Genesis 14:18](../../../kjv/genesis/14/18)).
**slaughter**—perhaps
*defeat,* as ALFORD
translates. So [Genesis 14:17](../../../kjv/genesis/14/17)
(compare [Genesis 14:15](../../../kjv/genesis/14/15)) may be
translated. Arioch, king of Ellasar, lived and reigned after the
disaster [BENGEL].
However, if Chedorlaomer and Amraphel and Tidal were slain, though
Arioch survived, "*slaughter* of the kings" would be
correct.
**blessed him**—As priest
he first blessed Abraham on God's part; next he blessed God on
Abraham's part: a reciprocal blessing. Not a mere wish, but an
authoritative and efficacious intercession as a priest. The Most High
God's prerogative as "Possessor of heaven and earth," is
made over to Abraham; and Abraham's glory, from his victory over the
foe, is made over to God. A blessed exchange for Abraham ([Genesis 14:19](../../../kjv/genesis/14/19);
[Genesis 14:20](../../../kjv/genesis/14/20)).

**2. gave**—*Greek,*
"apportioned"; assigned as his portion.
**tenth . . . of all**—namely,
the booty taken. The tithes given are closely associated with the
priesthood: the mediating priest received them as a pledge of the
giver's whole property being God's; and as he conveyed God's gifts to
man ([Hebrews 7:1](../../../kjv/hebrews/7/1), "blessed
him"), so also man's gifts to God. Melchisedec is a sample of
how God preserves, amidst general apostasy, an elect remnant. The
meeting of Melchisedec and Abraham is the connecting link between to
two dispensations, the patriarchal, represented by Melchisedec, who
seems to have been *specially consecrated by God as a*
KING-PRIEST, the highest
form of that primitive system in which each father of a household was
priest in it, and the Levitical, represented by Abraham, in which the
priesthood was to be limited to one family of one tribe and one
nation. The Levitical was parenthetical, and severed the kingdom and
priesthood; the patriarchal was the true forerunner of Christ's,
which, like Melchisedec's, *unites the kingship and priesthood,*
and is not derived from other man, or transmitted to other man; but
derived from God, and is transmitted in God to a never-ending
perpetuity. Melchisedec's priesthood continueth in Christ for ever.
For other points of superiority, see [Hebrews 7:1](../../../kjv/hebrews/7/1). Melchisedec must have had some special consecration
above the other patriarchs, as Abraham, who also exercised the
priesthood; else Abraham would not have paid tithe to him as to a
superior. His peculiar function seems to have been, by God's special
call, KING-*priest*
whereas no other "patriarch-priest" was also a
God-consecrated king.
**first being**—Paul begins
the mystical explanation of the historical fact (allegorical
explanations being familiar to JEWS), by mentioning the significancy
of the name.
**righteousness**—not
merely righteous: so Christ. *Hebrew* "*Malchi*"
means *king:* "*Tzedek,*" *righteousness.*
**King of Salem**—not only
his own name, but that of the city which he ruled, had a typical
significance, namely, *peace.* Christ is the true *Prince of
peace.* The *peace* which He brings is the fruit of
*righteousness.*

**3. Without father,** c.—explained
by "without genealogy" (so the *Greek* is for "without
descent) compare [Hebrews 7:6](../../../kjv/hebrews/7/6), that
is, his genealogy is *not known,* whereas a Levitical priest
could not dispense with the proof of his descent.
**having neither beginning of
days nor end of life**—namely, history not having recorded his
beginning nor end, as it has the beginning and end of Aaron. The
*Greek* idiom expressed by "without father," c., one
whose parentage was humble or *unknown.* "Days" mean
his time of discharging his *function.* So the eternity spoken
of in [Psalms 110:4](../../../kjv/psalms/110/4) is that of the
*priestly office* chiefly.
**made like**—It is not
said that he was asbsolutely "like." *Made like,*
namely, in the particulars here specified. Nothing is said in Genesis
of the end of his priesthood, or of his having had in his priesthood
either predecessor or successor, which, in a typical point of view,
represents Christ's eternal priesthood, without beginning or end.
Aaron's *end* is recorded Melchisedec's not: typically
significant. "The Son of God" is not said to be made like
unto Melchisedec, but Melchisedec to be "made like the Son of
God." When ALFORD
denies that Melchisedec was made like the Son of God *in respect of
his priesthood,* on the ground that Melchisedec was *prior in
time* to our Lord, he forgets that Christ's eternal priesthood was
an archetypal reality *in God's purpose from everlasting,* to
which Melchisedec's priesthood was "made like" in due time.
The Son of God is the more ancient, and is the archetype: compare [Psalms 110:4](../../../kjv/psalms/110/4), where the heavenly things are represented as the *primary
archetype of the Levitical ordinances.* The epithets, "without
father," c. "beginning of days, "nor end,"
"abideth continually," belong to Melchisedec only *in
respect to his priesthood,* and in *so far as he is the type of
the Son of God,* and are strictly true of Him alone. Melchisedec
was, in his priesthood, "made like" Christ, as far as the
imperfect type could represent the lineaments of the perfect
archetype. "The portrait of a living man can be seen on the
canvas, yet the man is very different from his picture." There
is nothing in the account, [Psalms 110:4](../../../kjv/psalms/110/4), to mark Melchisedec as a superhuman being: he is
classed with the other kings in the chapter as a living historic
personage: not as ORIGEN
thought, an angel nor as the Jews thought, Shem, son of Noah; nor as
CALMET, Enoch; nor as the
Melchisedekites, that he was the Holy Ghost; nor as others, the
Divine Word. He was probably of Shemitic, not Canaanite origin: the
last independent representative of the original Shemitic population,
which had been vanquished by the Canaanites, Ham's descendants. The
greatness of Abraham then lay in hopes; of Melchisedec, in present
possession. Melchisedec was the highest and last representative of
the Noahic covenant, as Christ was the highest and ever enduring
representative of the Abrahamic. Melchisedec, like Christ, unites in
himself the *kingly and priestly* offices, which Abraham does
not. ALFORD thinks the
epithets are, in some sense, strictly true of Melchisedec *himself;*
not merely in the typical sense given above; but that he had not, as
mortal men have, a beginning or end of life (?). A very improbable
theory, and only to be resorted to in the last extremity, which has
no place here. With Melchisedec, whose priesthood probably lasted a
long period, the priesthood and worship of the true God in Canaan
ceased. He was first and last *king-priest* there, till Christ,
the antitype; and therefore his priesthood is said to last for ever,
because it both lasts a long time, and lasts as long as the nature of
the thing itself (namely, his life, and the continuance of God's
worship in Canaan) admits. If Melchisedec were high priest for ever
in a literal sense, then Christ and he would now still be high
priests, and we should have two instead of one (!). THOLUCK
remarks, "Melchisedec *remains* in so far as the type
remains in the antitype, in so far as his priesthood remains in
Christ." The *father* and *mother* of Melchisedec, as
also his children, are not descended from Levi, as the Levitical
priests ([Hebrews 7:6](../../../kjv/hebrews/7/6)) were required
to be, and are not even mentioned by Moses. The wife of Aaron,
Elisheba, the *mother* from whom the Levitical priests spring,
is mentioned: as also Sarah, the original mother of the Jewish nation
itself. As man, Christ had no *father;* as God, *no mother.*

**4. consider**—not merely *see,*
but *weigh with attentive contemplation,* the fact.
**even**—"to whom (as
his superior) Abraham *even* paid tithe (went so far as to pay
tithe) of (consisting of, literally, 'from') *the best of the
spoils* (literally, 'the top of the heap"; whether of corn,
the first-fruits of which, taken from the top, used to be consecrated
to God; or of spoils, from the top of which the general used to take
some portion for consecration to God, or for his own use)." He
paid "tithes of ALL,"
and those tithes were taken out of the topmost and best portion of
the whole spoils.
**the patriarch**—in the
*Greek* emphatically standing at the end of the whole sentence:
And this payer of tithe being no less a personage than "the
patriarch," the first forefather and head of our Jewish race and
nation See on [Hebrews 7:3](../../../kjv/hebrews/7/3), on
Melchisedec's superiority as specially consecrated *king-priest,*
above the other *patriarch-priests.*

**5. sons of Levi**—namely, those
alone who belonged to the family of Aaron, to whom the priesthood was
restricted. Tithes originally paid to the whole tribe of Levi, became
at length attached to the priesthood.
**according to the
law**—sanctioned by Jehovah ().
**of their brethren**—with
whom, in point of natural descent, they are on a level.
**though,** c.—Though thus
on a level by common descent from Abraham, they yet pay tithe to the
Levites, whose brethren they are. Now the Levites are subordinate to
the priests and these again to Abraham, their common progenitor; and
Abraham to Melchisedec. "How great" () then, must this Melchisedec be in respect to his priesthood,
as compared with the Levitical, though the latter received tithes!
and now unspeakably great must "the Son of God" be, to
whom, as the sacerdotal archetype (in God's purpose), Melchisedec was
made like! Thus compare the "consider," , in the case of Melchisedec, the type, with the "consider"
(*Greek,* "contemplate attentively," see on , a stronger word than here) in the case of Christ, the
archetype.

**6. he whose descent is not counted
from them**—not from "the sons of Levi," as those "who
receive the priesthood." This verse explains "without
descent" (*Greek,* "genealogy" in both verses,
[Hebrews 7:3](../../../kjv/hebrews/7/3)). He who needs not, as
the Levitical priests, to be able to trace his genealogy back to
Levi.
**received**—*Greek,*
"*hath* received tithes."
**blessed**—*Greek,*
"*hath* blessed." The perfect tense implies that the
significance of the fact endures to the present time.
**him that had**—"the
possessor of the promises," Abraham's peculiar distinction and
designation. Paul exalts Abraham in order still more to exalt
Melchisedec. When Christ is the subject, the singular "promise"
is used. "The promises" in the plural, refer to God's
promise of greatness to himself and his seed, and of the possession
of Canaan, twice repeated before the blessing of Melchisedec. As the
priests, though above the people ([Hebrews 7:3](../../../kjv/hebrews/7/3)) whom it was their duty to "bless," were yet
subordinate to Abraham; and as Abraham was subordinate to
Melchisedec, who blessed him, Melchisedec must be much above the
Levitical priests.

**7.** The principle that the
blesser is superior to him whom he blesses, holds good only in a
blessing given with divine authority; not merely a prayerful wish,
but one that is divinely efficient in working its purport, as that of
the patriarchs on their children: so Christ's blessing, [Luke 24:51](../../../kjv/luke/24/51);
[Acts 3:26](../../../kjv/acts/3/26).

**8.** Second point of superiority:
Melchisedec's is an *enduring,* the Levitical a *transitory,*
priesthood. As the law was a *parenthesis* between Abraham's
dispensation of promise of grace, and its enduring fulfilment at
Christ's coming ([Romans 5:20](../../../kjv/romans/5/20),
*Greek,* "The law entered as something adscititious and by
the way"): so the Levitical priesthood was parenthetical and
temporary, between Melchisedec's typically enduring priesthood, and
its antitypical realization in our ever continuing High Priest,
Christ.
**here**—in the *Levitical*
priesthood.
**there**—in the priesthood
*after the order of Melchisedec.* In order to bring out the
typical parallel more strongly, Paul substitutes, "He of whom it
is witnessed that he liveth," for the more untypical, "He
*who is made like to Him* that liveth." Melchisedec
"liveth" merely in his *official* capacity, his
priesthood being continued in Christ. Christ, on the other hand, is,
in *His own person,* "ever living after the power of an
endless life" ([Hebrews 7:16](../../../kjv/hebrews/7/16);
[Hebrews 7:25](../../../kjv/hebrews/7/25)). Melchisedec's death
not being recorded, is expressed by the positive term "liveth,"
for the sake of bringing into prominence the antitype, Christ, of
whom alone it is strictly and perfectly true, "that He liveth."

**9. as I may so say**—to preclude
what he is about to say being taken in the mere literal sense; *I
may say* that, *virtually,* Levi, in the person of his father
Abraham, acknowledged Melchisedec's superiority, and paid tithes to
him.
**who receiveth tithes**—(Compare
[Hebrews 7:5](../../../kjv/hebrews/7/5)).
**in Abraham**—*Greek,*
"by means of (by the hand of) Abraham"; through Abraham.
"Paid tithes," literally, "hath been tithed,"
that is, been taken tithes of.

**10. in the loins of his father**—that
is, *forefather* Abraham. *Christ* did not, in this sense,
pay tithes in Abraham, for He never was in the loins of an earthly
father [ALFORD]. Though,
in respect to His mother, He was "of the fruit of (David's, and
so of) Abraham's loins," yet, being supernaturally, without
human father, conceived, as He is above the natural law of birth, so
is he above the law of tithes. Only those born in the natural way,
and so in sin, being under the curse, needed to pay tithe to the
priest, that he might make propitiation for their sin. Not so Christ,
who derived only His flesh, not also the taint of the flesh, from
Abraham. BENGEL remarks,
The blessings which Abraham had *before* meeting Melchisedec
were the *general* promises, and the special one of a *natural
seed,* and so of Levi; but the promises under which *Christ*
was comprehended, and the faith for which Abraham was so commended,
followed *after* Abraham's meeting Melchisedec, and being
*blessed by him:* to which fact. , "*After* these things," calls our attention.
This explains why Christ, the supernatural seed, is not included as
paying tithes through Abraham to Melchisedec.

**11. perfection**—absolute: "the
bringing of man to his highest state, namely, that of salvation and
sanctification."
**under it**—The reading in
the oldest manuscripts is, "*Upon* it (that is, on the
ground of it as the basis, the priest having to administer the law,
[Malachi 2:7](../../../kjv/malachi/2/7): it being presupposed)
the people ([Hebrews 9:19](../../../kjv/hebrews/9/19), '*all*
the people') have received the law (the *Greek* is *perfect,*
not aorist tense; implying the people were still observing the law)."
**what further need**— ([Hebrews 9:19](../../../kjv/hebrews/9/19)). For God does nothing needless.
**another**—rather as
*Greek,* "that a *different* priest (one of a
different order) should arise (*anew,* [Hebrews 9:19](../../../kjv/hebrews/9/19)).
**not be called**—*Greek,*
"not be *said (to be)* after the order of Aaron," that
is, that, when spoken of in the [Hebrews 9:19](../../../kjv/hebrews/9/19), "He is not said to be (as we should expect, if the
Aaronic priesthood was perfect) after the order of Aaron."

**12. For**—the reason why Paul
presses the words "after the order of Melchisedec" in , namely, because these presuppose a change or transference
of the priesthood, and this carries with it a change also of the law
(which is inseparably bound up with the priesthood, both stand and
fall together, [Hebrews 7:11](../../../kjv/hebrews/7/11)). This
is his answer to those who might object, What need was there of a new
covenant?

**13.** Confirming the truth that *a
change is made of the law* (), by another fact showing the distinctness of the new
priesthood from the Aaronic.
**these things**— ().
**pertaineth**—*Greek,*
"hath partaken of" (the perfect tense implies the
*continuance* still of His manhood).
**another**—"a
*different* tribe" from that of Levi.

**14. evident**—literally,
"manifest before the eyes" as a thing indisputable; a proof
that whatever difficulties may now appear, *then* Jesus Christ's
genealogy labored under none.
**our Lord**—the only place
where this now common title occurs without "Jesus," or
"Christ," except .
**sprang**—as a plant, and
a branch.
**Judah**— [Genesis 49:10](../../../kjv/genesis/49/10);
[Luke 1:27](../../../kjv/luke/1/27); [Luke 1:39](../../../kjv/luke/1/39)
(Hebron of Judah, where LIGHTFOOT
thinks Jesus was conceived) [Luke 2:4](../../../kjv/luke/2/4);
[Luke 2:5](../../../kjv/luke/2/5); [Revelation 5:5](../../../kjv/revelation/5/5).
**of which tribe . . .
priesthood**—"*in respect to* which tribe Moses spake
nothing concerning priests" (so the oldest manuscripts read,
nothing to imply that priests were to be taken from it).

**15.** Another proof that the law,
or economy, is changed, namely, forasmuch as Christ is appointed
Priest, "not according to the law of a carnal (that is, a mere
*outward*) commandment," but "according to the power
of an *indissoluble* (so the *Greek*) life." The
hundred tenth Psalm appoints Him "for ever" (). The Levitical law required a *definite carnal*
descent. In contrast stands "the power"; Christ's
spiritual, inward, living power of overcoming death. Not agreeably to
a *statute* is Christ appointed, but according to an inward
*living power.*
**it**—the change of the
law or economy, the statement ([Hebrews 7:12](../../../kjv/hebrews/7/12);
[Hebrews 7:18](../../../kjv/hebrews/7/18)).
**far more**—*Greek,*
"more abundantly."
**for that**—"seeing
that," literally, "if"; so [Hebrews 7:18](../../../kjv/hebrews/7/18).
**after the similitude of
Melchisedec**—answering to "after the order of Melchisedec"
([Hebrews 5:10](../../../kjv/hebrews/5/10)). The "order"
cannot mean a *series of priests,* for Melchisedec neither
received his priesthood from, nor transmitted it to, any other mere
man; it must mean "answering to the *office* of
Melchisedec." Christ's priesthood is similar to Melchisedec's in
that it is "for ever" ([Hebrews 7:16](../../../kjv/hebrews/7/16);
[Hebrews 7:17](../../../kjv/hebrews/7/17)).
**another**—rather as
*Greek,* "a different."

**16. carnal . . . endless**—mutually
contrasted. As "form" and "power" are opposed,
[2 Timothy 3:5](../../../kjv/2-timothy/3/5); so here "the law"
and "power," compare [2 Timothy 3:5](../../../kjv/2-timothy/3/5), "The law was *weak* through the flesh"; and
[Hebrews 7:18](../../../kjv/hebrews/7/18), "weakness."
"The law" is here not the law in general, but the *statute*
as to the priesthood. "Carnal," as being only *outward
and temporary,* is contrasted with "endless," or, as
*Greek,* "indissoluble." Commandments is contrasted
with "life." The *law* can give a *commandment,*
but it cannot give *life* ([Hebrews 7:18](../../../kjv/hebrews/7/18)). But our High Priest's inherent "power," now in
heaven, has in Him "life for ever"; [Hebrews 7:18](../../../kjv/hebrews/7/18), "through the *eternal Spirit*"; [Hebrews 7:18](../../../kjv/hebrews/7/18), "able . . . ever liveth" ([Hebrews 7:18](../../../kjv/hebrews/7/18)). It is in the power of His resurrection life, not of His
earthly life, that Christ officiates as a Priest.

**17. For**—proving His *life*
to be "endless" or indissoluble (). The emphasis is on "for ever." The oldest
manuscripts read, "*He is testified of,* that Thou art,"
&c.

**18. there is**—*Greek,*
"there takes place," according to .
**disannuling**—a
repealing.
**of the commandment**—ordaining
the Levitical priesthood. And, as the Levitical priesthood and the
law are inseparably joined, since the former is repealed, the latter
is so also (see on [Hebrews 7:11](../../../kjv/hebrews/7/11)).
**going before**—the legal
ordinance introducing and giving place to the Christian, the
antitypical and permanent end of the former.
**weakness and
unprofitableness**—The opposite of "power" ([Hebrews 7:11](../../../kjv/hebrews/7/11)).

**19. For,** c.—justifying his
calling the law *weak* and *unprofitable* (). The law could not bring men to: true justification or
sanctification before God, which is the "perfection" that
we all need in order to be accepted of Him, and which we have in
Christ.
**nothing**—not merely "no
one," but "nothing." The law brought nothing to its
perfected end everything in it was introductory to its antitype in
the Christian economy, which realizes the perfection contemplated;
compare "unprofitableness," .
**did**—rather connect with
[Hebrews 7:18](../../../kjv/hebrews/7/18), thus, "There
takes place (by virtue of [Hebrews 7:18](../../../kjv/hebrews/7/18)) a repealing of the commandment (on the one hand), but (on
the other) a bringing in *afterwards* (the *Greek*
expresses that there is a bringing in of something *over and above*
the law; a *superinducing,* or *accession of something new,*
namely, something better than the good things which the pre-existing
law promised [WAHL]) of a
better hope," not one weak and unprofitable, but, as elsewhere
the Christian dispensation is called, "everlasting,"
"true," "the second," "more excellent,"
"different," "living," "new," "to
come," "perfect." Compare [Hebrews 7:18](../../../kjv/hebrews/7/18), bringing us *near to God,* now in spirit, hereafter
both in spirit and in body.
**we draw nigh unto God**—the
sure token of "perfection." *Weakness* is the opposite
of this filial confidence of access. The access through the legal
sacrifices was only symbolical and through the medium of a priest;
that through Christ is immediate, perfect, and spiritual.

**20.** Another proof of the
superiority of Christ's Melchisedec-like priesthood; the oath of God
gave a solemn weight to it which was not in the law-priesthood, which
was not so confirmed.
***he was made priest*******—rather supply from [Hebrews 7:22](../../../kjv/hebrews/7/22),
which completes the sentence begun in this verse, [Hebrews 7:22](../../../kjv/hebrews/7/22) being a parenthesis, "inasmuch as not without an oath
*He was made surety of the testament* (for, &c.), of so much
better a testament hath Jesus been made the surety."

**21.** Translate in the *Greek*
order, "For they indeed (the existing legal priests) without the
(solemn) *promise* on oath (so the *Greek* [TITTMANN])
are made priests."
**by him**—God.
**unto him**—the Lord, the
Son of God ([Psalms 110:1](../../../kjv/psalms/110/1)).
**not repent**—never change
His purpose.
**after the order of
Melchisedec**—omitted in some oldest manuscripts, contained in
others.

**22. surety**—ensuring in His own
person the certainty of the covenant to us. This He did by becoming
responsible for our guilt, by sealing the covenant with His blood,
and by being openly acknowledged as our triumphant Saviour by the
Father, who raised Him from the dead. Thus He is at once God's surety
for man, and man's surety for God, and so Mediator between God and
man ([Hebrews 8:6](../../../kjv/hebrews/8/6)).
**better**— [Hebrews 8:6](../../../kjv/hebrews/8/6);
[Hebrews 13:20](../../../kjv/hebrews/13/20), "everlasting."
**testament**—sometimes
translated, "covenant." The *Greek* term implies that
it is *appointed* by God, and comprises the relations and
bearings partly of a *covenant,* partly of a *testament:*
(1) the appointment made without the concurrence of a second party,
of somewhat concerning that second party; a last will or testament,
so in [Hebrews 9:16](../../../kjv/hebrews/9/16); [Hebrews 9:17](../../../kjv/hebrews/9/17);
(2) a mutual agreement in which both parties consent.

**23.** Another proof of
superiority; the Levitical priests were many, as death caused the
need of continually new ones being appointed in succession. Christ
dies not, and so hath a priesthood which passes not from one to
another.
**were**—*Greek,* "are
made."
**many**—one after another;
opposed to His "*unchangeable* (that does not pass from one
to another) priesthood" ().
**not suffered to
continue**—*Greek,* "*hindered* from *permanently*
continuing," namely, *in the priesthood.*

**24. he**—emphatic; *Greek,*
"Himself." So in , "THOU art
a *priest*"; singular, not *priests,* "many."
**continueth**—*Greek,*
simple verb, not the compound as in . "Remaineth," namely, *in life.*
**unchangeable**—*Greek,*
"hath His priesthood unchangeable"; *not passing from one
to another, intransmissible.* Therefore no earthly so-called
apostolic succession of priests are His vicegerents. The Jewish
priests had *successors* in office, because "they could not
continue by reason of death." But this Man, because He liveth
ever, hath no successor in office, not even Peter ().

**25. Wherefore**—*Greek,*
"Whence"; inasmuch as "He remaineth *for ever.*"
**also**—as a natural
consequence flowing from the last, at the same time *a new and
higher* thing [ALFORD].
**save**—His very name
JESUS () meaning *Saviour.*
**to the uttermost**—altogether,
perfectly, so that nothing should be wanting afterwards for ever
[TITTMANN]. It means "in
any wise," "utterly," in .
**come unto God**—by faith.
**by him**—*through Him*
as their mediating Priest, instead of through the Levitical priests.
**seeing he ever
liveth**—resuming "He continueth ever," ; therefore "He is able to the uttermost"; He is
not, like the Levitical priest, prevented by *death,* for "He
ever liveth" ([Hebrews 7:23](../../../kjv/hebrews/7/23)).
**to make intercession**—There
was but the *one offering* on earth once for all. But the
*intercession* for us in the heavens ([Hebrews 7:23](../../../kjv/hebrews/7/23)) is ever continuing, whence the result follows, that we can
never be separated from the love of God in Christ. He *intercedes*
only for those who come unto God through Him, not for the unbelieving
world ([John 17:9](../../../kjv/john/17/9)). As samples of
His intercession, compare the *prophetical* descriptions in the
Old Testament. "By an humble omnipotency (for it was by His
*humiliation* that He obtained *all power*), or omnipotent
humility, appearing in the presence, and presenting His postulations
at the throne of God" [BISHOP
PEARSON]. He was not only
the offering, but the priest who offered it. Therefore, He has become
not only a sacrifice, but an intercessor; His intercession being
founded on His voluntary offering of Himself without spot to God. We
are not only then in virtue of His sacrifice forgiven, but in virtue
of the intercession admitted to favor and grace [ARCHBISHOP
MAGEE].

**26. such**—as is above
described. The oldest manuscripts read, "also." "For
to US (as *sinners;*
emphatical) there was also becoming (besides the other excellencies
of our High Priest) such an High Priest."
**holy**—"pious"
(a distinct *Greek* word from that for *holy,* which latter
implies *consecration*) towards *God;* perfectly answering
God's will in reverent piety ().
**harmless**—literally,
"free from evil" and guile, in relation to *Himself.*
**undefiled**—not defiled
by stain contracted from others, in relation to *men.*
Temptation, to which He was exposed, left no trace of evil in Him.
**separate**—rather,
"*separated* from sinners," namely, in His heavenly
state as our High Priest above, after He had been *parted from the
earth,* as the Levitical high priest was separated from the people
in the sanctuary (whence he was not to go out), . Though justifying through faith the ungodly, He hath no
contact with them *as such.* He is lifted above our sinful
community, being "made higher than the heavens," at the
same time that He makes believers *as such* (not as sinners),
"to sit together (with Him) in heavenly places" (). Just as Moses *on the mount* was separated from and
above the people, and alone with God. This proves Jesus is GOD.
"Though innumerable lies have been forged against the venerable
Jesus, none dared to charge Him with any intemperance" [ORIGEN].
**made**—Jesus was higher
before ([John 17:5](../../../kjv/john/17/5)), and as the
*God*-MAN was *made*
so by the Father after His humiliation (compare [John 17:5](../../../kjv/john/17/5)).
**higher than the heavens**—for
"He passed *through* [so the *Greek*] the heavens"
([Hebrews 4:14](../../../kjv/hebrews/4/14)).

**27. daily**—"day by day."
The priests *daily* offered sacrifices ([Hebrews 9:6](../../../kjv/hebrews/9/6);
[Hebrews 10:11](../../../kjv/hebrews/10/11); [Exodus 29:38-42](../../../kjv/exodus/29/38-42)).
The high priests took part in these daily-offered sacrifices only on
festival days; but as they represented the whole priesthood, the
daily offerings are here attributed to them; their exclusive function
was to offer the atonement "once every year" ([Exodus 29:38-2](../../../kjv/exodus/29/38-2)), and "year by year continually" ([Exodus 29:38-2](../../../kjv/exodus/29/38-2)). The "daily" strictly belongs to *Christ,*
not to the high priests, "who needeth not daily, as those high
priests (*year by year,* and their subordinate priests daily),
to offer," c.
**offer up**—The *Greek*
term is peculiarly used of *sacrifices for sin.* The high
priest's double offering on the day of atonement, the bullock for
himself, and the goat for the people's sins, had its counterpart in
the TWO lambs offered
daily by the ordinary priests.
**this he did**—not "died
first for His own sins and then the people's," but *for the
people's only.* The negation is twofold: He needeth not to offer
(1) daily nor (2) to offer for His own sins also; for He offered
Himself a spotless sacrifice ([Hebrews 7:26](../../../kjv/hebrews/7/26);
[Hebrews 4:15](../../../kjv/hebrews/4/15)). The sinless alone
could offer for the sinful.
**once**—rather as *Greek,*
"once for all." The sufficiency of the *one* sacrifice
to atone for *all* sins *for ever,* resulted from its
absolute spotlessness.

**28. For**—reason for the
difference stated in [Hebrews 7:27](../../../kjv/hebrews/7/27),
between His one sacrifice and their oft repeated sacrifices, namely,
because of His entire freedom from the sinful *infirmity* to
which they are subject. *He needed not, as they, to offer* FOR
HIS OWN SIN; and being now
exempt from death and "perfected for evermore," *He needs
not to* REPEAT *His
sacrifice.*
**the word**—"the
word" confirmed by "the oath."
**which**—which *oath*
was after the law, namely, in [Hebrews 7:27](../../../kjv/hebrews/7/27), abrogating the preceding law-priesthood.
**the Son**—contrasted with
"men."
**consecrated**—*Greek,*
"made perfect" once for all, as in [Hebrews 2:10](../../../kjv/hebrews/2/10);
[Hebrews 5:9](../../../kjv/hebrews/5/9); see on [Hebrews 5:9](../../../kjv/hebrews/5/9); [Hebrews 5:9](../../../kjv/hebrews/5/9). Opposed to
"having infirmity." *Consecrated as a perfected priest*
by His perfected sacrifice, and consequent anointing and exaltation
to the right hand of the Father.

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