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(contrast oJ cristov" Heb. 5:5) in regard to His High-priesthood, in order to connect it definitely with the fulfilment of His work on earth, whereupon He became a High-priest for ever.

The order of words in the last clause, kata; th;n tavx. M. ajrc. gen. , is emphatic. Stress is laid upon the fact that Christ is High-priest after a new and higher order. He does therefore all that the High-priest did and more. Comp. 7:11, 15; and contrast v. 10 (v. 6; 7:17).

From this passage it is clear that the eternal High-priesthood of the Lord ‘after the order of Melchizedek,’ King and Priest, followed on His exaltation to the throne of God in His glorified humanity (comp. Heb. 5:9 f.; 7:28). At the same time this view does not exclude the recognition of the Lord's Death as a priestly act whereby He once for all offered Himself (7:27). eij" to;n aijw'na ] Etiam in futuro [saeculo] pontificis agit opus, non tunc pro peccatis nostris offerens, quae nulla erunt, sed ut bonum quod in nobis operatus est indeficiens et stabile permaneat (Herv.).

Additional Note on Heb. 6:1-8.

In considering this passage several points must be kept in mind.
1. The apostasy described is marked not only by a decisive act (
parapesovnta" ), but also by a continuous present attitude, a hostile relation to Christ himself and to belief in Christ ( ajnastaurou'nta", paradeigmativzonta" ).

2. Thus there is no question of the abstract efficacy of the means of grace provided through the ordinances of the Church. The state of the men themselves is such as to exclude their application.

3. The case is hypothetical. There is nothing to shew that the conditions of fatal apostasy had been fulfilled, still less that they had been fulfilled in the case of any of those addressed. Indeed the contrary is assumed: 6:9 ff.

4. But though the case is only supposed it is one which must be taken into account. It is possible for us to see how it can arise. The state of a man may become such as to make the application to him of the appointed help towards the divine life not only difficult but impossible.

5. Such a condition is noticed elsewhere Heb. 10:26 f.; comp. Heb. 3:12; 1 John 5:16 (note).

And the frame of mind is recognised not only in relation to apostasy, but in relation to the first reception of the Gospel: Matt. 12:31 ( hJ tou' pneuvmato" blasfhmiva ), when the spirit, through which man has the power of approach to the Divine, becomes itself rebellious and defiant.

6. Compare also Gal. 5:4 ( kathrghvqhte ajpo; Cristou' ); Rom. 11:21 ( tw'n kata; fuvsin klavdwn oujk ejfeivsato ); 1 Tim. 4:1 ( ajposthvsontaiv tine" th'" pivstew" ); 1 Tim. 6:10 ( ajpeplanhvqhsan ajpo; th'" pivstew" ); 2 Pet. 2:20; John 15:1 ff., 6 ( ejblhvqh e[xw, ejxhravnqh, kaivetai ). In these passages various aspects of the sin and its consequences are indicated, which answer to the responsible action of man and the fulfilment of the divine law of retribution.

7. The analogy of human life furnishes an illustration of the general idea. A second birth is inconceivable: but a restoration to life is not so. This however does not come within the ordinary view. So it is in the spiritual life. A re-birth is impossible, yet even here a restoration to life may be


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