Hebrews 7

Heb 7:1-28.

CHRIST'S

HIGH

PRIESTHOOD AFTER THE

ORDER OF

MELCHISEDEC

SUPERIOR TO

AARON'S.

1. this Melchisedec--

(Heb 6:20;

Ps 110:4).

The verb does not come till

Heb 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

(Ge 33:18;

Joh 3:23).

the most high God--called also "Possessor of heaven and earth"

(Ge 14:19, 22).

This title of God, "the Most High," handed down by tradition from the

primitive revelation, appears in the Phœnician 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

(Ge 14:17, 18).

slaughter--perhaps defeat, as ALFORD

translates. So

Ge 14:17

(compare

Ge 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

(Ge 14:19, 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

(Heb 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

Heb 7:16-21.

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

Heb 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

Ps 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

Heb 8:5,

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,

Ge 14:18-20,

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

(Heb 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

Heb 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

(Heb 9:19).

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"

(Heb 7:4)

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,"

Heb 7:4,

in the case of Melchisedec, the type, with the "consider"

(Greek, "contemplate attentively," see on

Heb 3:1,

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,

Heb 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

(Heb 7:7)

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,

Lu 24:51;

Ac 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

(Ro 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"

(Heb 7:16, 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

Heb 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.

Ge 15:1,

"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,

Mal 2:7:

it being presupposed) the people

(Heb 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--

(Heb 8:7).

For God does nothing needless.

another--rather as Greek, "that a different priest

(one of a different order) should arise (anew,

Heb 7:15).

not be called--Greek, "not be said (to be) after

the order of Aaron," that is, that, when spoken of in the

Ps 110:4,

"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

Ps 110:4,

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,

Heb 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

(Heb 7:12),

Aaronic.

these things--

(Ps 110:4).

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

2Pe 3:15.

sprang--as a plant, and a branch.

Judah--

Ge 49:10;

Lu 1:27, 39

(Hebron of Judah, where LIGHTFOOT thinks Jesus was

conceived)

Lu 2:4, 5;

Re 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"

(Heb 7:17).

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

(Heb 7:12, 18).

far more--Greek, "more abundantly."

for that--"seeing that," literally, "if"; so

Ro 5:10.

after the similitude of Melchisedec--answering to "after the

order of Melchisedec"

(Heb 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"

(Heb 7:16, 17).

another--rather as Greek, "a different."

16. carnal . . . endless--mutually contrasted. As

"form" and "power" are opposed,

2Ti 3:5;

so here "the law" and "power," compare

Ro 8:3,

"The law was weak through the flesh"; and

Heb 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

(Heb 7:19).

But our High Priest's inherent "power," now in heaven, has in Him "life

for ever";

Heb 9:14,

"through the eternal Spirit";

Heb 7:25,

"able . . . ever liveth"

(Joh 5:26).

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

(Heb 7:16).

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

Ps 110:4.

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

Heb 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"

(Heb 7:16).

19. For, &c.--justifying his calling the law weak and

unprofitable

(Heb 7:18).

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,"

Heb 7:18.

did--rather connect with

Heb 7:18,

thus, "There takes place (by virtue of

Ps 110:4)

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

Heb 8:6,

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

Heb 7:22,

which completes the sentence begun in this verse,

Heb 7:21

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."

unto him--the Lord, the Son of God

(Ps 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

(Heb 8:6).

better--

Heb 8:6; 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

Heb 9:16, 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"

(Heb 7:24).

not suffered to continue--Greek, "hindered from

permanently continuing," namely, in the priesthood.

24. he--emphatic; Greek, "Himself." So in

Ps 110:4,

"THOU art a priest"; singular, not

priests, "many."

continueth--Greek, simple verb, not the compound as in

Heb 7:23.

"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

(1Pe 5:1).

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

(Heb 7:22)

meaning Saviour.

to the uttermost--altogether, perfectly, so that nothing should

be wanting afterwards for ever [TITTMANN]. It

means "in any wise," "utterly," in

Lu 13:11.

come unto God--by faith.

through the Levitical priests.

seeing he ever liveth--resuming "He continueth ever,"

Heb 7:24;

therefore "He is able to the uttermost"; He is not, like the Levitical

priest, prevented by death, for "He ever liveth"

(Heb 7:23).

to make intercession--There was but the one offering on

earth once for all. But the intercession for us in the heavens

(Heb 7:26)

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

(Joh 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

(Ps 16:10).

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),

Le 21:12.

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"

(Eph 2:6).

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

(Joh 17:5),

and as the God-MAN was made so by

the Father after His humiliation (compare

Heb 1:4).

higher than the heavens--for "He passed through [so the

Greek] the heavens"

(Heb 4:14).

27. daily--"day by day." The priests daily offered

sacrifices

(Heb 9:6; 10:11;

Ex 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"

(Heb 9:7),

and "year by year continually"

(Heb 10:1).

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

(Heb 7:26;

Heb 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

Heb 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

Ps 110:4,

abrogating the preceding law-priesthood.

the Son--contrasted with "men."

consecrated--Greek, "made perfect" once for all, as in

Heb 2:10; 5:9;

see on

Heb 2:10;

Heb 5:9.

Opposed to "having infirmity." Consecrated as a perfected priest

the right hand of the Father.