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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 7:11–28. His three-level outline is real structure in the source text, so it is rendered as structure.
Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb 7:11, Heb 7:12, etc. Here,
I.It is asserted that perfection could not come by the Levitical priesthood and the law.
They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.
II.That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.
III.It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.
IV.It is not only asserted, but proved, that the priesthood and law are changed, Heb 7:13, Heb 7:14.
The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.
1.There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb 7:14. This change of the family shows a real change of the law of the priesthood.
2.There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.
3.There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb 7:18, Heb 7:19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.
4.There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb 7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.
5.There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.
6.There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton - an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost - in all times, in all cases, in every juncture - all who come to God by him, Heb 7:25. So that here is a manifest alteration much for the better.
7.There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb 7:26-28. Here observe,
(1.)Our case, as sinners, needed a high priest to make satisfaction and intercession for us.
(2.)No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father.
(3.)The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genesthē ho Theos alēthēs - Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in Heb 7:27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator - a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not today, yet if he knew he might be in such circumstances as to need it tomorrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.
Historical interpretation
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4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"For He of whom these things are spoken pertained to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priests."
I myself also say it, I know that this tribe of Judah had nothing of priesthood. For there is a transferring.
And observe the mystery. First it was royal, and then it is become sacerdotal: so therefore also in regard to Christ: for King indeed He always was, but has become Priest from the time that He assumed the Flesh, that He offered the sacrifice. Thou seest the change, and the very things which were ground of objection these he introduces, as though the natural order of things required them.
Eran.—Suppose we grant that [Melchizedek] is without Father and without mother and without descent, as you have said. But how are we to understand his having neither beginning of days nor end of life?Orth.—The holy Moses when writing the ancient genealogy tells us how Adam being so many years old begat Seth, and when he had lived so many years he ended his life. He writes the same of Seth, of Enoch, and of the rest. But he mentions neither beginning of existence nor end of life when speaking about Melchizedek. Thus as far as the story goes he has neither beginning of days nor end of life, but in truth and reality the only begotten Son of God never began to exist and shall never have an end. Eran.—Agreed. Orth.—Then, so far as what belongs to God and is really divine is concerned, Melchizedek is a type of the Lord Christ; but as far as the priesthood is concerned, which belongs rather to man than to God, the Lord Christ was made a priest after the order of Melchizedek. For, Melchizedek was a high priest of the people, and the Lord Christ has made the right holy offering of salvation for everyone.
Eran.—We have spent many words on this matter. Orth.—Yet more were needed, as you know, for you said the point was a difficult one.
Orth.—Do you say that according to the divine nature [the Lord] had a mother? Eran.—Certainly not. Orth.—For he was begotten of the Father alone before the ages? Eran.—Agreed. Orth.—And yet, as the generation he has of the Father is ineffable, he is spoken of as “without descent.” “Who,” says the prophet, “shall declare his generation?” Eran.—You are right. Orth.—Thus it becomes him to have neither beginning of days nor end of life; for he is without beginning, indestructible, and, in a word, eternal, and coeternal with the Father.Eran.—This is my view too. But we must now consider how this fits the admirable Melchizedek. Orth.—As an image and type. The image, as we have just observed, has not all the properties of the archetype. Thus to the Savior these qualities are proper both by nature and in reality; but the story of the origin of the race has attributed them to Melchizedek. For after telling us of the father of the patriarch Abraham, and of the father and mother of Isaac, and similarly of Jacob and of his sons, and exhibiting the pedigree of our first forefathers, it records neither the father nor the mother of Melchizedek. It also does not teach that he traced his descent from any one of Noah’s sons, to the end that he may be a type of him who is in reality without father and without mother. And this is what the divine apostle would have us understand, for in this very passage he says further, “But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.”
Eran.—Then, since holy Scripture has not mentioned his parents, can he be called without father and without mother? Orth.—If he had really been without father and without mother, he would not have been an image, but a reality. But since these are his qualities not by nature, but according to the dispensation of the divine Scripture, he exhibits the type of the reality. Eran.—The type must have the character of the archetype.
Orth.—Is man called an image of God? Eran.—Man is not an image of God but was made in the image of God. Orth.—Listen then to the apostle. He says, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God.” Eran.—Granted, then, that he is an image of God.
Orth.—According to your argument then he must have plainly preserved the characters of the archetype, and he must have been uncreated, uncompounded and infinite. He ought also to have been able to create out of the nonexistent, he ought to have fashioned all things by his word and without labor. In addition to this, he ought to have been free from sickness, sorrow, anger and sin, to have been immortal and incorruptible and to possess all the qualities of the archetype. Eran.—Man is not an image of God in every respect. Orth.—Although he is truly an image in the qualities in which you would grant him to be so, you will find that he is separated by a wide interval from the reality. Eran.—Agreed.
Orth.—Consider now too this point. The divine apostle calls the Son the image of the Father; for he says, “Who is the image of the invisible God?” Eran.—What then; does not the Son have all the qualities of the Father? Orth.—He is not Father. He is not uncaused. He is not unbegotten. Eran.—If he were he would not be Son. Orth.—Then does not what I said hold true; the image does not have all the qualities of the archetype? Eran.—True. Orth.—Thus too the divine apostle said that Melchizedek is made like unto the Son of God.
"For he of whom these things are spoken." It is certainly said concerning Christ, "You are a priest forever according to the order of Melchizedek." (Heb. 7:17)
"belongs to another tribe." And so great, he says, is the change and interchange of both the law and the old covenant, that even of that tribe, which administered the old priesthood, there has been a change. For Christ is of another tribe, not of Levi but of Judah, which tribe, neither at any time served as a priest at the altar.
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Summary
Hebrews 7:13 serves as a crucial point in the author's argument for the superiority of Jesus Christ's priesthood, establishing that Jesus did not originate from the Levitical tribe, which was the sole lineage authorized for priestly service at the altar under the Mosaic Law. This verse highlights the radical shift from the Old Covenant's temporary and imperfect system to a new, divinely ordained order of priesthood, necessitating a fundamental change in the law itself and underscoring Christ's unique qualifications and eternal efficacy as High Priest.
Context
Literary Context
This verse is deeply embedded in the author's extended theological argument in Hebrews 7, which meticulously contrasts the Levitical priesthood with the priesthood of Melchizedek, and by extension, that of Jesus Christ. The preceding verses (Hebrews 7:1-10) introduce Melchizedek as a figure of pre-Levitical authority, to whom Abraham paid tithes, thus demonstrating his superiority to Levi (who was, in a sense, "in Abraham's loins" when Abraham paid tithes). Hebrews 7:11-12 explicitly states that if perfection could have been achieved through the Levitical priesthood, there would have been no need for "another priest to arise according to the order of Melchizedek," implying a necessary change in the law. Verse 13 then provides the concrete evidence for this change: Jesus' non-Levitical lineage. The subsequent verses (Hebrews 7:14-19) further develop this point, emphasizing that Christ's priesthood is based not on a "law of a fleshly commandment" but on "the power of an endless life," thereby establishing its eternal and unchangeable nature.
Historical & Cultural Context
Under the Mosaic Law, enshrined in books like Exodus and Leviticus, priestly service was strictly confined to the tribe of Levi, specifically the descendants of Aaron (Exodus 29:9). This was a divinely established, hereditary system, ensuring continuity and order within Israel's worship. The "altar" mentioned in the verse refers to the altar of burnt offering in the Tabernacle (and later the Temple), where sacrifices were made for the atonement of sins. This altar was the central point of Israelite worship and reconciliation with God. For anyone outside the Aaronic lineage to "give attendance at the altar" would have been a profound violation of divine law, punishable by death (Numbers 3:10). The author's argument relies on the audience's deep understanding and reverence for these established regulations, making Jesus' non-Levitical lineage a startling yet necessary premise for a new, superior priesthood.
Key Themes
This verse contributes significantly to several major themes within the book of Hebrews. Firstly, it underscores Christ's Non-Levitical Priesthood, explicitly stating His tribal affiliation is not Levi but Judah (Hebrews 7:14). This is crucial because it directly challenges the Old Covenant's priestly requirements, paving the way for a new order. Secondly, it highlights the Necessity of a New Covenant, implying that the Old Covenant, with its Levitical priesthood, was insufficient to bring about perfection and thus required a fundamental change in the law itself (Hebrews 7:12). Thirdly, the verse implicitly points to the Superiority of Christ's Priesthood, as His authority does not derive from human lineage or a temporary system but from a divine appointment "after the order of Melchizedek" (Hebrews 7:17). Finally, it touches upon the Fulfillment of Prophecy, as Jesus's lineage from the tribe of Judah was prophesied in the Old Testament, for example, in Genesis 49:10, where the scepter would not depart from Judah, indicating a royal, kingly line from which the Messiah would come.
Exposition and Analysis
Key Word Analysis
This word means "to share or participate; by implication, belong to, eat (or drink)." In this context, it emphasizes Jesus' inherent connection or belonging to a specific tribal lineage. The perfect tense (implied by the KJV "pertaineth" from the Greek perfect participle) suggests a settled, enduring fact of His identity. He is, by nature and origin, from this other tribe.
"Héteros" signifies "other or different," emphasizing a distinction in kind or nature, not just a numerical difference. "Phylḗ" refers to a "race or clan," specifically one of the twelve tribes of Israel. The combination unequivocally states that Jesus' lineage is distinct from the priestly tribe of Levi, underscoring the revolutionary nature of His priesthood.
This term means "to hold the mind towards, i.e., pay attention to, be cautious about, apply oneself to, adhere to." In the context of the altar, it denotes the dedicated, authorized service of a priest. The phrase "no man gave attendance" from this tribe highlights the absolute prohibition against non-Levites performing priestly functions, making Jesus' priestly role all the more extraordinary.
Verse Breakdown
"For he of whom these things are spoken"
This introductory clause refers directly to Jesus Christ, the subject of the preceding arguments concerning a new priesthood after the order of Melchizedek. The phrase "these things are spoken" points back to the discussion in Hebrews 7:1-12, particularly the necessity of a priest who is not of the Levitical line.
"pertaineth to another tribe"
This is the core assertion of the verse. It states unequivocally that Jesus' tribal origin is not Levi, the tribe from which all Old Covenant priests were drawn. As Hebrews 7:14 clarifies, Jesus came from the tribe of Judah, a royal tribe, not a priestly one. This fact is foundational to the author's argument for a change in the law.
"of which no man gave attendance at the altar"
This concluding phrase underscores the strictness of the Mosaic Law regarding priestly service. Under the Old Covenant, only Levites from the lineage of Aaron were permitted to minister at the altar, which was the central place of sacrifice and atonement. The statement highlights that Jesus' tribe (Judah) had no historical or legal right to perform priestly duties, thereby emphasizing that His priesthood must operate under a different, superior legal framework.
Literary Devices
The author of Hebrews employs several literary devices to strengthen his argument in this verse. Contrast is paramount, as the verse sharply distinguishes Jesus' non-Levitical lineage from the strict requirements of the Mosaic Law for priestly service. This contrast highlights the inadequacy of the old system and the necessity of a new one. Argumentation is evident in the logical progression from the introduction of Melchizedek to the explicit statement of Jesus' tribal origin, serving as a crucial premise for the subsequent conclusion about the change in the law. Furthermore, there is an element of Understatement or Litotes in "no man gave attendance," which, by stating the negative, powerfully affirms the absolute prohibition against non-Levitical priestly service, thereby magnifying the revolutionary nature of Christ's priesthood. The "altar" itself functions as Symbolism, representing the entire sacrificial system and the means of access to God under the Old Covenant, which Jesus' priesthood now transcends.
Theological and Thematic Connections
Hebrews 7:13 is a pivotal theological statement that underpins the entire argument for the superiority of Christ's priesthood and the New Covenant. By establishing Jesus' non-Levitical lineage, the author demonstrates that His priesthood cannot be confined to the temporary, imperfect, and hereditary system of the Old Covenant. This necessitates a fundamental change in the law itself, as a new priest from a different order (Melchizedekian, not Aaronic) implies a new and better covenant. This theological shift is vital for understanding how God's plan of salvation progresses from the shadows and types of the Old Testament to the ultimate reality found in Christ, offering a perfect and eternal means of access to God, unburdened by the limitations of the former system.
Reflection and Application
This verse, though seemingly focused on ancient tribal laws and priestly regulations, carries profound and liberating implications for believers today. It assures us that our access to God through Jesus Christ is not dependent on human lineage, ritualistic performance, or any temporary, imperfect system. Because Jesus, our High Priest, belongs to a different, superior order—one not bound by the limitations of the Old Covenant—His sacrifice and intercession are eternally effective and perfect. We can approach God with absolute confidence, knowing that our Great High Priest is not limited by the imperfections of human systems or the fleeting nature of mortal priests. This understanding solidifies the foundation of our faith in Christ as the sole, perfect mediator between God and humanity, offering complete, lasting, and unhindered salvation. It calls us to trust fully in His finished work and to live in the freedom and assurance of His eternal priesthood, knowing that our standing before God is secured by His unchangeable ministry.
Questions for Reflection
FAQ
Why was it so significant that Jesus "pertaineth to another tribe" and not Levi?
Under the Mosaic Law, priestly service was strictly reserved for men from the tribe of Levi, specifically the descendants of Aaron. This was a divinely ordained, hereditary system. Jesus, however, came from the tribe of Judah, which was the royal tribe, not the priestly one. This fact is profoundly significant because it means Jesus could not be a priest under the Old Covenant system. His priesthood, therefore, had to be of a different, superior order—the order of Melchizedek—which was not based on human lineage or a temporary law. This highlights that His authority and effectiveness as High Priest come from a divine appointment and an eternal power, not from a human, perishable system. It signifies a fundamental change in God's way of relating to humanity, moving from the shadows of the Old Covenant to the substance found in Christ.
What does "no man gave attendance at the altar" mean in this context?
This phrase emphasizes the exclusivity of priestly service under the Old Covenant. The "altar" refers to the altar of burnt offering in the Tabernacle and later the Temple, where sacrifices were made for the atonement of sins. To "give attendance at the altar" meant to perform the sacred duties of a priest, offering sacrifices and mediating between God and the people. The statement "no man gave attendance at the altar" from Jesus' tribe (Judah) underscores that no one from Judah was ever authorized to perform these priestly functions. This reinforces the author's argument that Jesus' priesthood is revolutionary; it operates outside the established legal framework of the Old Covenant, pointing to a new and better way of approaching God.
Christ-Centered Fulfillment
Hebrews 7:13 finds its ultimate Christ-centered fulfillment in establishing Jesus as the perfect, eternal High Priest, whose ministry transcends and supersedes the temporary and imperfect Levitical priesthood. Because Jesus did not belong to the priestly tribe of Levi, His appointment as High Priest signifies a complete and necessary change in the law, ushering in the New Covenant. This means our access to God is no longer through a system of repeated animal sacrifices and mortal priests, but through the singular, perfect sacrifice of the Lamb of God and the eternal intercession of our Great High Priest. Jesus, from the royal tribe of Judah, simultaneously fulfills the roles of King and Priest, embodying the prophetic vision of a Messiah who would reign and mediate. His non-Levitical priesthood, "after the order of Melchizedek," is unchangeable and eternal, ensuring that He is "able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25). Thus, this verse points directly to the sufficiency and finality of Christ's work, providing believers with confident and perpetual access to God's throne of grace (Hebrews 4:16).