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(1 John 2:1 paravklhto" ), and makes the prayers heard which we know not how to shape. In John 17 we can find the substance of our own highest wants and of Christ's intercession.
uJpe;r aujtw'n ] The advocacy of Christ is both social and personal: for the Church and for each believer, for one because for the other. Comp. Rom. 8:34; 1 John 2:1, and Philo de vit. Mos. iii. § 24 (2.155 M.) ajnagkai'on h\n to;n iJerwvmenon tw'/ kovsmou patri; paraklhvtw/ crh'sqai teleiotavtw/ th;n ajreth;n uiJw'/, prov" te ajmnhsteivan aJmarthmavtwn kai; corhgivan ajfqonestavtwn ajgaqw'n .

The Fathers call attention to the contrasts which the verse includes between Christ's human and divine natures; and how His very presence before God in His humanity is in itself a prevailing intercession.

Interpellat autem pro nobis per hoc quod humanam naturam assumpsit pro nobis quam assidue ostendit vultui Dei pro nobis, et miseretur secundum utramque substantiam (Primas.).

Kai; aujto; de; tou'to to; savrka forou'nta to;n uiJo;n sugkaqh'sqai tw'/ patri; e[nteuxiv" ejstin uJpe;r hJmw'n : wJsanei; th'" sarko;" uJpe;r hJmw'n duswpouvsh" to;n patevra, wJ" dij aujto; tou'to proslhfqeivsh" pavntw", dia; th;n hJmetevran swthrivan (Theophlct.). Aujth; hJ ejnanqrwvphsi" aujtou' parakalei' to;n patevra uJpe;r hJmw'n (Euth. Zig.).

In the Levitical ritual the truth was foreshadowed in the direction that ‘Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place...’ (Ex. 28:29).

(2) Christ is High-priest for ever after the order of Melchizedek, that is the absolute High-priest (Heb. 7:26-28)

Up to this point the writer has developed the ideas lying in the phrase ‘after the order of Melchizedek’: he now shortly characterises Christ as High- priest after this order (6:20), before drawing out in detail the contrast between Christ and the Aaronic High-priest. Nothing is said in Scripture of the High- priesthood of Melchizedek, or of any sacrifices which he offered. In these respects the Aaronic High-priest (not Melchizedek) was the type of Christ.

The subject is laid open in a simple and natural order. First the personal traits of Christ are characterised (v. 26); and then His High-priestly work (v. 27); and lastly the contrast which He offers to the Levitical High- priests in regard to His appointment, nature and position (v. 28).

26 For such a High-priest [in truth] became us, holy, guileless, undefiled, separated from sinners, and become higher than the heavens; 27 Who hath no need daily, as the high priests, to offer up sacrifices first for their own sins, then for the sins of the people, for this He did once for all in that He offered up Himself. 28 For the Law appointeth men high priests, having infirmity; but the word of the oath-taking appointeth a Son perfected for ever.

Heb. 7:26. The preceding verse furnishes a transition to the doctrine of Christ's High-priesthood. It is seen that something more is required for men than Melchizedek as priest could directly typify. He shewed the form of priesthood which Christ realised in its ideal perfection as High-priest. toiou'to" ga;r hJmi'n ] From the characteristics of Christ's priesthood foreshadowed in Melchizedek the writer deduces the general nature of His High-priesthood. The separation of toiou'to" from ajrciereuv" helps to lay stress upon the character which it summarises (comp. 8:1). This the Vulgate


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