Hebrews 7:15-26

Notes

Carnal means fleshly; a carnal commandment means a commandment pertaining to the flesh. Carnal does not always nor necessarily mean sinful or evil. The Levitical system was not spiritual; perfection was not by nor in it. The word seems here to have reference to the frailty and mutability of mortal priests. This is rendered quite certain by the contrast: They were made priests by a carnal commandment; he after the power of an endless life.

Of course the commandment that is disannulled is the same as the law of Heb. 7:12. There was a disannulling of the entire ecclesiastical law of that dispensation, of which the priesthood was the center. Verse 19 is obscured by the common rendering. The first clause should certainly be in parentheses. "For there was verily a disannulling of the preceding commandment, for the weakness and unprofitableness thereof (for the law made nothing perfect), but [there was] the bringing in of a better hope by which we draw nigh unto God." The actual contrast in the passage is destroyed by the introduction of the word "did," in our version. There was a disannulling of the one and there was a bringing in of the other. The first made nothing perfect—by the second we draw nigh unto God. The first had to be taken away, that the second might have place. There is a force to the expression "by which we draw nigh unto God," that is generally overlooked. Thus it is said that Moses drew nigh unto God, while the people stood afar off. Ex. 20:21; 24:1. And so the priests drew nigh unto God in his sanctuary, even into his presence, but it was death to the people to come near. But under the intercession of our high priest we are all said to draw nigh unto God. See the same contrast presented in 2 Cor. 3:12-18. What gracious privileges are conferred through the gospel of Christ.

Becoming the surety of the covenant is a strange expression; such an idea is nowhere else found in the Scriptures. Jesus is not only the mediator of the better covenant, but he becomes surety—he seems to assume the responsibility of seeing that the object of the covenant shall be accomplished. This is an additional assurance to those who place their cases in his hands. But in this word, or in this transaction, there is no room given for presumption. It may not be said, I will do nothing, or, I have nothing to do; Jesus is my surety, and he will do all in my behalf. In any transaction no one would become surety for another who made no effort to be just. The first covenant had no surety, for the priests could not insure perfection, either in obedience, or by virtue of their offerings. How great reason have we to be thankful, for, with such a high priest as we have, there can be no failure in this covenant, unless it be through our own neglect or willfulness.

Because Christ has unending life and a perpetual priesthood, he is able to save completely—to the uttermost—them that come to him. No case can be forgotten or neglected in the transfer of office from one to another, or by reason of the infirmity and inefficiency of the advocate. Everything connected with his priesthood is calculated to give encouragement and assurance to those who put their trust in him.