Hebrews 7:28

For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. FOR - Reason for the difference () between His one sacrifice and their oft-repeated sacrifices; namely, because of his freedom from the sinful infirmity to which they are subject; He needed not, as they, to offer FOR HIS OWN SIN; and being now 'perfected forevermore,' He needs not to REPEAT His sacrifice. THE WORD - "the word" confirmed by "the oath." WHICH - oath was after the law, namely, in , abrogating the law-priesthood. THE SON - contrasted with "men." CONSECRATED, [margin: teteleiomenon] ...

28._For the law, etc. _From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, “Since the law makes no real priests, the defect must by some other means be remedied; and it is remedied by the _word of the oath; _for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection.” He again reminds us, that the _oath _was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time....

26-28 Observe the description of the personal holiness of Christ. He is free from all habits or principles of sin, not having the least disposition to it in his nature. No sin dwells in him, not the least sinful inclination, though such dwells in the best of Christians. He is harmless, free from all actual transgression; he did no violence, nor was there any deceit in his mouth. He is undefiled. It is hard to keep ourselves pure, so as not to partake the guilt of other men's sins. But none need be dismayed who come to God in the name of his beloved Son. Let them be assured that he will deliver them in the time of trial and suffering, in the time of prosperity, in the hour of death, and in the day of judgment....

Verse Hebrews 7:28. _FOR THE LAW MAKETH MEN HIGH PRIESTS_] The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: _but the word of the oath_ (still referring to Psalms 110:4) _which was since the law_; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the SON is _consecrated_, τετελειωμενον, _is perfected, for_ _evermore_. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, HE _is a priest_ ειςτον αιωνα, to ETERNITY. I. THERE are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of

FOR THE LAW - The ceremonial law. WHICH HAVE INFIRMITY - Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law. BUT THE WORD OF THE OATH - By which one was appointed after the order of Melchizedek; note, Hebrews 7:21. MAKETH THE SON - The Son of God. That appointment has resulted in his being set apart to this work. WHO IS CONSECRATED FOREVERMORE - Margin, “Perfected;” see the note at Hebrews 2:10. The idea is, that the appointment is “complete” and “permanent.” It does not pass from one to the other. It is perfect in all the arrangements, and will

EXPOSITION THE PRIEST AFTER THE ORDER OF MELCHIZEDEK. The exposition of Christ's heavenly priesthood is now at length taken up and carried out. It extends to Hebrews 10:19, forming the central part of the whole Epistle; and in the course of it is set forth also how the whole Jewish economy did in fact only prefigure and prepare for this one availing priesthood of the true High Priest of mankind. The peculiar thesis of Hebrews 7:1. is "after the order of Melchizedek," the question being—What is signified by this designation of the Messiah in the hundred and tenth psalm? The remarkable import of that psalm, in that it assigns priesthood as well as royalty to the Son, wa

FOR THE LAW MAKETH MEN HIGH PRIESTS WHICH HAVE INFIRMITY,.... Every word has an emphasis on it, and shows the difference between Christ and these priests: they were many; they were made priests by the law, the law of a carnal commandment, which made nothing perfect, and was disannulled; they were men that were made priests by it, and could not really draw nigh to God, and mediate with him for themselves, or others, nor atone either for their own or others' sins; and they were men that had infirmity, not natural and corporeal, for they were to have no bodily blemishes and deficiencies in them, but sinful ones; and especially such were they who bore this office under the second temple, and particularly in the times of Christ and his apostles d: BUT THE WORD OF THE OATH, WHICH WAS SINCE THE LAW; that word which had an oath annexed to it, which declared Christ an high priest after the order...

Hebrews 7:15. _And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchisedec. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof._ The old Levitical law is disannulled; it became weak and unprofitable; and now a higher and better dispensation is ushered in with a greater and undying priesthood. Hebrews 7:19. _For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God._ That is all it did: it was a stepping-stone towards something better. «

CHAPTER 7 _ 1. The priesthood of Melchisedec in contrast with the Levitical priesthood (Hebrews 7:1)_ 2. The holy and heavenly priesthood of Christ (Hebrews 7:20) Hebrews 7:1 The interrupted argument concerning the priesthood of Christ is now resumed. It connects with Hebrews 5:10. There we find Melchisedec mentioned for the first time, and here the historical Melchisedec is first of all described. The record is given in Genesis 14:18. He met Abraham, who returned from the smiting of the Kings, and blessed him. Abraham gav

THE MELCHIZEDEK PRIESTHOOD OF CHRIST. It is shown that Scripture itself makes reference to a type of priesthood which is quite distinct from the Levitical. The nature of this priesthood is set forth (Hebrews 7:1) in terms of the description given in Genesis 14 of the priest Melchizedek. That some peculiar significance attached to him may be inferred from his name, and the name of his city. Still more suggestive is the fact that nothing is said as to his parentage, or his descent, or his birth and death. He was not one of a family of priests, but stands solitary, a priest in his own right, who never assumed and never lost his office. In all his attributes he comes before us as an earthly type of the Son of God (Hebrews 7:1)....