It should be noted that Christ is not said here to be a surety for men to God, but a surety of a covenant of God with men” (verse 22). Since both He and the new priesthood are immut able, the permanence of the new order is assured. Dying men: a living Saviour, 23-25, It has been already shown that the Melchisedec priesthood differs from the Aaronic, in that it was not derived from ancestors, nor transmitted to descendants. We are now to learn that it will never be interrupted by death (verses 23-24). The priesthood of our Lord was underived, is intransmiss- able, is eternal. Practically the whole of the central portion of the epistle is summed up in the words which follow: “Where fore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (verse 25). (1) “He ever liveth” — that is the war rant of faith. (2) “He is able” — that is the confidence of faith. (3) “Come unto God” — that is the obedi ence of faith. The word translated “to the utter most” is found in only one other pas sage in the New Testament, namely, Luke 13:11, where it is translated “In no wise.” There it is used to describe one who, because bound to the utter most, was to the uttermost impotent, and who in consequence was wholly unable to .lift herself up. The complete ness of her physical bondage contrasts with the completeness of our spiritual liberty. “He saves to the uttermost of human guilt and hopelessness, and to the evermore of human experience and need.” The only condition which is attached to our daily experience of this uttermost salvation, is that we keep daily drawing nigh unto God. “He ever liveth to make interces sion for them.” If you read from the 10th and 17th chapters of John, you will encounter the spiritual counter parts of the things which you would have passed if you had walked from the outside of the ancient Tabernacle to the Holiest of all. First, there was the door (John 10:9), entering which
you were confronted with the altar of sin-offering (12:32-33), and a little further on was the laver at which the hands and feet of the priests were washed (John 13). In the Holy place stood the seven branched Candlestick- emblem of the Spirit (John, chapters 15 and 16); and beyond the Holy place, separated from it by the veil, was the Holiest of all (John 17). This last-named chapter, therefore, takes us into the Holy of Holies where we listen to our Saviour’s high-priestly prayer on our behalf. Let us, with un shod feet, enter this sacred enclosure and listen. Henderson: “In communion with His Father He speaks of the electing love which chose us in a past eternity (verse 6); of the mission with which He entrusts us during His absence (verse 18) ; and of the scene of un utterable glory upon which we shall one day enter (verse 24). During our stay on earth there are three things which He especially prays for: our preservation (verse 15), our sanctifi cation (verse 17), our unification (verses 20-23). In the light of that last-named petition, let us study Proverbs 6:19 and Ephesians 4:3 on our knees.” Reviewing these four little sections of Hebrews 7:11-25, we learn that the Levitical priesthood was imperfect— 11-14, and ineffectual — 15-19; and that the Melchisedec priesthood of Christ is immutable—20-22, and eter nal—23-25. Infirm priests: the perfect Lord— verses 26-28: In the opening words of Hebrews 7, our attention was drawn to the greatness of Melchisedec (verse 4) ; in the closing verses we are reminded of the glorious One of whom Melchisedec was a type (verse 26); and by contrast, of the infirmity of the priests of Israel. Five things are said of Christ, and two of the men of Aaron’s line. He is holy, harm less, undefiled, separate, exalted—and absolutely pure and sinless Man (verse 26). They were sinners needing sacri fice for themselves as well as for the people (Lev. 16:11); and they were infirm (Heb. 7:27-28). 35
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