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15. And it is yet far more evident, etc. He proves by another argument, that the Law is abolished. He reasoned before as to the person of the priest, but now as to the nature of the priesthood, and the reason for which it was appointed. The ancient priesthood, he says, had to do with external rites; but in Christ’s priesthood there is nothing but what is spiritual. It hence appears, that the former was evanescent and temporary; but that the latter was to be perpetual.

16. Carnal commandment, etc. It was called carnal, because it refers to things corporal, that is, to external rites. We know how Aaron and his sons were initiated into their office. What was fulfilled in Christ by the hidden and celestial power of the Spirit, was shadowed forth under the Law by ointment, various vestments, the sprinkling of blood, and other earthly ceremonies. Now this kind of institution was suitable to the nature of the priesthood; it hence follows, that the priesthood itself was liable to change. At the same time, as we shall hereafter see, the priesthood was not so carnal, but that it was still spiritual; but the Apostle here refers only to the difference between Christ and Aaron. However spiritual then might have been the meaning of these shadows, they were yet but shadows in themselves; and as they were made up of the elements of this world, they may justly be called earthly.

After the power of an endless life, or, of an indissoluble life. As Christ is a perpetual priest, it was necessary, that he should be different from Aaron as to the manner of his appointment; and so it was, for it was not Moses, a mortal man, who consecrated him, but the Holy Spirit, and that not with oil, nor with the blood of goats, nor with the outward pomp of vestments, but with celestial power, which the Apostle here sets in opposition to weak elements. We hence see how the eternity of his priesthood was exhibited in Christ.

17. Thou art a priest forever, etc. It is on the single word forever, that the Apostle lays stress in this passage; for he confirms what he said of an indissoluble life. He then shows that Christ differs from the whole race of Levi, because he is made a priest for ever. ¹²²¹²²     This paragraph extends from the 11^th verse to the end of the 17^th. The “law” parenthetically referred to in the 11^th, seems not to be the Mosaic Law generally, as too commonly supposed, but the law respecting the Levitical priesthood, as it appears evident from the 12^th and the following verses, for what is spoken of is Christ as being a priest not in succession from Aaron, but according to the order of Melchisedec. See Appendix A 2. — Ed.

But here it may be objected, as the Jews also do, that the word,לעולם laoulam, does not always mean eternity, but the extent of one age, or, at farthest, a long time; and it is added, that when Moses speaks of the ancient sacrifices, he often uses this expression, “This ordinance shall be forever.” (Exodus 12:17, and 19:9.) To this I answer that whenever the sacrifices of the Law are mentioned, “forever” is to be confined to the time of the Law; nor ought this to be deemed strange; for by the coming of Christ a certain renovation of the world was effected. Whenever, then, Moses speaks of his own ministration, he extends the longest time no farther than to Christ. It must yet be also observed, that “forever” is applied to the ancient sacrifices, not with regard to the external ceremony, but on account of their mystical signification. On the present occasion, however, this reason ought to be sufficient, that Moses and his ministrations were for ever; that is, until the coming of the kingdom of Christ, under whom the world was renovated. Now when Christ is come, and a perpetual priesthood is given to him, we can find no end to his age, so that it cannot terminate after a certain period of time. So when applied to him, the word ought to be understood in the sense of eternity; for by the context we are always to judge of the meaning of the word, לעולםlaoulam

18. For there is verily a disannulling, or abrogation, etc. As the Apostle’s discourse depends on this hinge, that the Law together with the priesthood had come to an end, he explains the reason why it ought to have been abolished, even because it was weak and unprofitable. And he speaks thus in reference to the ceremonies, which had nothing substantial in them, nor in themselves anything available to salvation; for the promise of favor annexed to them, and what Moses everywhere testifies that God would be pacified by sacrifices and that sins would be expiated, did not properly belong to sacrifices, but were only adventitious to them. For as all types had a reference to Christ, so from him they derived all their virtue and effect; nay, of themselves they availed nothing or effected nothing; but their whole efficacy depended on Christ alone

But as the Jews foolishly set up these in opposition to Christ, the Apostle, referring to this notion, shows the difference between these things and Christ. For as soon as they are separated from Christ, there is nothing left in them, but the weakness of which he speaks; in a word, there is no benefit to be found in the ancient ceremonies, except as they refer to Christ; for in this way they so made the Jews acquainted with God’s grace, that they in a manner kept them in expectation of it. Let us then remember that the Law is useless, when separated from Christ. And he also confirms the same truth by calling it the commandment going before; for it is a well­known and common saying, that former laws are abrogated by the latter. The Law had been promulgated long before David; but he was in possession of his kingdom when he proclaimed this prophecy respecting the appointment of a new priest; this new Law then annulled the former.

19. For the Law made nothing perfect, etc. As he had spoken rather harshly of the Law, he now mitigates or, as it were, corrects that asperity; for he concedes to it some utility, as it had pointed out the way which leads at length to salvation. It was, however, of such a kind as to be far short of perfection. The Apostle then reasons thus: The Law was only a beginning; then something more perfect was necessarily, to follow; for it is not fit that God’s children should always continue in childish elements. By the word bringing in, or introduction, he means a certain preparation made by the Law, as children are taught in those elements which smooth the way to what is higher. But as the preposition ἐπὶ denotes a consequence, when one thing follows another; it ought, as I think, to be thus rendered, “but added was an introduction into a better hope.” For he mentions two introductions, according to my view; the first by Melchisedec as a type; and the second by the Law, which was in time later. Moreover, by Law he designates the Levitical priesthood, which was superadded to the priesthood of Melchisedec.

By a better hope is to be understood the condition of the faithful under the reign of Christ; but he had in view the fathers, who could not be satisfied with the state in which they were then, but aspired to higher things. Hence that saying, “Many kings and prophets desired to see the things which ye see.” (Luke 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. ¹²³¹²³     Calvin is peculiar in his view of this verse. He considered the Law to be “an introduction to a better hope.” Many agree with our version, such as Beza, Doddridge, Macknight, Stuart, etc. But there are those who render “introduction” in connection with “disannulling.” See Appendix B 2. — Ed.

By the which we draw nigh, etc. There is to be understood here an implied contrast between us and the fathers; for in honor and privilege we excel them, as God has communicated to us a full knowledge of himself, but he appeared to them as it were afar off and obscurely. And there is an allusion here made to the tabernacle or the temple; for the people stood afar off in the court, nor was there a nearer access to the sanctuary opened to any one except to the priests; and into the interior sanctuary the highest priest only entered; but now, the tabernacle being removed, God admits us into a familiar approach to himself, which the fathers were not permitted to have. Then he who still holds to the shadows of the Law, or seeks to restore them, not only obscures the glory of Christ, but also deprives us of an immense benefit; for he puts God at a great distance from us, to approach whom there is a liberty granted to us by the Gospel. And whosoever continues in the Law, knowingly and willingly deprives himself of the privilege of approaching nigh to God.

20. And inasmuch as not without an oath, etc. Here is another argument, why the Law ought to give place to the Gospel; for God has set Christ’s priesthood above that of Aaron, since in honor to the former he was pleased to make an oath. For when he appointed the ancient priests, he introduced no oath; but it is said of Christ, the Lord swore; which was doubtless done for the sake of honoring him. We see the end for which he again quotes the Psalmist, even that we may know, that more honor through God’s oath was given to Christ than to any others. But we must bear in mind this truth, that a priest is made that he may be the surety of a covenant. The Apostle hence concludes, that the covenant which God has made by Christ with us, is far more excellent than the old covenant of which Moses was the interpreter.

23. And they truly, etc. He had already touched on this comparison; but as the subject deserved more attention, he unfolds it more fully, though the point discussed is different from what it was before; for then he concluded that the ancient priesthood was to come to an end because they who exercised it were mortal; but now he simply shows that Christ remains perpetually a priest. This he does by an argument taken from things unequal; the ancient priests were many, for death put an end to their priesthood; but there is no death to prevent Christ from discharging his office. Then he alone is a perpetual priest. Thus a different cause produces different effects.

25. Wherefore he is able to save, etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. ¹²⁴¹²⁴     Calvin’s version of the former part of the verse is, “Hence he is also able to save for ever those who through him draw nigh to God.” Instead of “to the uttermost” of our version, we have here “forever,” according to the Vulg. Macknight renders the phrase the same and Stuart “always.” But the original, εἰς τὸ παντελὲς, do not refer to time, but to what is fully or perfectly done. It is so taken by Erasmus, Beza, Capellus and Schleusner. There is another difference, whether to connect the words with “able” or with “save.” Most join them with “save,” “he is able also fully (or, for ever) able to save.” When we consider what the subject is — the perfection of Christ as a priest, and not the character of his salvation. We must see that the latter is the right view, and that the passage ought to have been thus rendered, — “And hence he is fully (or perfectly) able to save those who through him come to God.” And the words which follow may be deemed as affording a reason for this, “always living in order to intercede for them,” or, “to interpose in their behalf.”
   However, there is not much difference in the meaning, whether the word “fully” or perfectly be connected with “able” or with “save;” the same truth is essentially conveyed. — Ed.

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

26. For such an high priest, etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they commonly say, are of necessity required in a priest — that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

Separate from sinners, etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness. ¹²⁵¹²⁵     Christ as a priest was “holy” with regard to God; “harmless,” or innocent, or guileless, according to Chrysostom, with respect to men; “undefiled” as to himself, morally so, as the priests under the law were so ceremonially; “separate,” or separated “from sinners” removed from their society to another place, and “exalted higher than the heavens.” There is an allusion to the Levitical high priest, especially in the three last words, and a contrast in the two last; the Levitical high priest continued among sinners, Christ is removed from them; the former entered into the holy of holies, the latter has entered into a place higher that the heavens, even the heavens of heavens. How immeasurable is the superiority of our high priest! — Ed.

And we hence conclude, that all prayers, which are not supported by Christ’s intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: — No one is a lawful priest, except he is appointed by God’s command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as though Christ were said to have been placed above all orders of creatures, so that he stands eminent above all angels.

27. Who needeth not, etc. He pursues the contrast between Christ and the Levitical priests; and he points out especially two defects, so to speak, in the ancient priesthood, by which it appears that it was not perfect. And here, indeed, he only touches briefly on the subject; but he afterwards explains every particular more at large, and particularly that which refers to the daily sacrifices, as the main question was respecting these. It is briefly also that I will now touch on the several points. One of the defects of the ancient priesthood was, that the high priest offered sacrifices for his own sins; how then could he have pacified God for others, who had God justly displeased with himself? Then they were by no means equal to the work of expiating for sins. The other defect was, that they offered various sacrifices daily; it hence follows, that there was no real expiation; for sins remain when purgation is repeated. The case with Christ was wholly different; for he himself needed no sacrifice, as he was sprinkled with no spot of sin; and such was the sacrifice, that it was alone sufficient to the end of the world, for he offered himself. ¹²⁶¹²⁶     See Appendix C 2.

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.