(25) Wherefore.--Since His priesthood is inviolable, His power of saving is complete. The association of the thought of "salvation" with the priesthood recalls Hebrews 5:9-10; as indeed several points in the later verses of this chapter show that the writer's thought is resting on the first section of Hebrews 5. In His supplication unto God, "who was able to save Him out of death," He was heard; this was the type--and more than the type (see the Note on Hebrews 5:7)--of the eternal salvation of which He, when made perfect, becomes the Author. The connecting link between the priestly office and "salvation" appears, therefore, to be the prevalent intercession of which this verse speaks--an intercession which implies all that has preceded in His priestly ministration. (See Hebrews 9:12; Hebrews 9:24.)

That come unto God by him.--Better, that approach through Him to God. See Hebrews 10:19-22, where full expression is given to the thought here briefly indicated. He leads and represents His people, and is the medium of their approach to God.

To make intercession for them.--The word occurs in Romans 8:34 in reference to Christ; in Romans 8:27 it is applied to the intercession of the Holy Spirit. The thought meets us in Hebrews 9:24; John 14:16; 1John 2:2. With the high priest's confession of the sins of the people on the Day of Atonement was joined fervent intercession on their behalf; this intercession was also symbolised in the offering of the incense.

Hebrews 7:26-28 look back on all that has preceded, since the beginning of the fifth chapter, and prepare the way for the subsequent sections. The type afforded by Melchizedek has yielded its lessons, and to this there is no further reference. The mention of the high priest (Hebrews 6:20, taking up Hebrews 5:10) is resumed. The unique special teaching of Psalm 110:4 was far from bringing out the full significance of the priesthood of Jesus; for the sacred history does not connect Melchizedek with any of the most prominent high-priestly functions, or with any temple or place of ministration. The abrogation of the Levitical priesthood and the infinite elevation of the "other Priest" above those of the order of Aaron have been so clearly set forth that it is possible henceforth to concentrate attention on the types and lessons furnished by the Jewish ritual itself. Hence there is the closest connection (as has been already mentioned) between these verses and Hebrews 5:1-5.

Verse 25. - Wherefore 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. We again observe how, at the end of successive stages of the argument, thoughts to be enlarged on afterwards are brought in. Here it is the perpetual intercession of Christ before the heavenly mercy-seat. In the view of his office thus arrived at there is, in fact, a transition to the main subject set forth in the three chapters that follow; viz. the fulfillment in Christ of the ceremonial of the Law, and especially of the high priest's intercession on the Day of Atonement. And thus from Melchizedek the train of thought passes to the high priest. The type of the former has been sufficiently shown to be fulfilled in the higher order of Christ's priesthood; it is now to be shown how, being of such higher order, it is the antitype of the Aaronic priesthood too, accomplishing what it signified. Hence in ver. 26 the word "high priest" (ἀρχιερεὺς) is for the first time introduced, as the key-note of what is coming. Summary of the foregoing argument.

I. (Hebrews 5:1-11.) What does the Melchizedek priesthood of Psalm 110. signify?

1. (vers. 1 - 4.) One not depending on human ancestry, and one forever abiding.

2. (vers. 4 -11.) One of a higher order than that of Aaron; for:

(1) Melchizedek, being of a race apart, received tithe from Abraham the patriarch.

(2) This denotes a higher position than that of the Aaronic priests, who tithed their brethren of the same race with themselves, in virtue only of a special ordinance.

(3) The blessing of Abraham by Melchizedek is similarly significant.

(4) The idea of an ever-living priest with a right to tithe transcends that of the temporary claims of a succession of dying men.

(5) Levi himself virtually paid tithe to Melchizedek.

II. (vers. 11-18.) The Aaronic priesthood, and with it the whole dispensation based upon it, is thus shown to have been imperfect and transitory; for:

1. Otherwise a priesthood of another order would not have been spoken of in Psalm 110.

2. Which priesthood is evidently distinct from the Aaronic, our Lord being of the tribe, not of Levi, but of Judah.

3. What has been seen (vers. 5 and 8) as to the Melchizedek priesthood being not "after the law of a carnal commandment, but after the power of an endless life," makes this "more abundantly evident." Conclusion (vers. 18-20). The Antonio priesthood (being in itself unprofitable) is therefore now superseded by an availing one, "through which we draw nigh unto God."

III. (vers. 20-26.) Christ's priesthood is thus availing; for:

1. The Divine oath (Psalm 110.) established it, marking it as resting on the eternal Divine counsels.

2. It is (as shown by the same psalm) "unchangeable." The one Priest abides forever. Conclusion (ver. 25). We have, therefore, in him at last, a perfectly availing and eternal interceding High Priest.

7:11-25 The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.Wherefore he is able also to save them to the uttermost,.... Because he continues ever, and has an unchangeable priesthood. This is to be understood not of temporal salvation, nor of providential favours, but of spiritual and eternal salvation; and includes a deliverance from all evil, here and hereafter, and an enjoyment of all good in this world, and in that to come: Christ was called to this work by his Father; he was promised by him to do it, and was sent by him to effect it, and has accomplished it; and this is the reason of his name Jesus, and was the end of his coming into this world, and which the Gospel always represents as such: this work required ability; here was a law to be fulfilled; justice to be satisfied; sin to be bore, removed, and atoned for; many enemies to engage with, and a cursed death to undergo: it was a work no creature, angels, or men, were able to undertake and perform; the priests under the law could not; men cannot save themselves, nor can any creature work out salvation for them: but Christ is able; as appears from the help his Father laid on him, who knew him to be mighty; from his own undertaking it, being mighty to save; and from his having completely effected it; and he must needs be able to do it, since he is the mighty God: and he is able to save to the uttermost; "to the utmost perfection", as the Arabic version renders it; so as nothing can be wanting in the salvation he is the author of, nor anything added to it; or "for ever", as the Vulgate Latin, Syriac, and Ethiopic versions render it; to the utmost of time, even to eternity, as well as to the utmost of men's wants: the persons he is able to save, are such

that come to God by him; Christ is able to save all the world, were it his will; but not his absolute power is designed by his ability, but that power which by his will is put into act; and reaches not to all men, for all are not saved; and those that are, are described by special characters, as here; they are such who come to God, not essentially considered, but personally, or in the person of the Father; and not as an absolute God, but as in Christ; not as on a throne of justice, but as on a throne of grace and mercy; not only as Christ's Father, but as theirs; and not only as the God of nature and providence, but as the God of grace: and this act of coming to him is a fruit of his everlasting love; an effect of Christ's death; is peculiar to regenerate persons; takes in the whole service of God, especially prayer; is not local but spiritual, it is by faith; and supposes spiritual life, and implies a sense of need, and of God's ability and willingness to help: the medium, or mean, by which such come to God, is Christ. Man had access to God in his state of innocence, but sinning, was not admitted; there is no approaching now unto him without a middle person; Christ is the Mediator, who having made peace, atoned for sin, satisfied justice, and brought in an everlasting righteousness, introduces his people into God's presence; in whom their persons and services are accepted, and through whom all blessings are communicated to them:

seeing he ever liveth to make intercession for them; Christ ever lives as God, he is the living God; and though he died as man, he is risen from the dead, and will not die again, but live for evermore; and he lives as Mediator and Redeemer, and particularly as a priest; one branch of whose office it is to intercede for his people: this he does now in heaven; not by vocal prayer and supplication, at least not as in the days of his flesh; or as if he was supplicating an angry Judge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people's, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.