Christ's High Priesthood after the Order of
Melchisedec Superior to Aaron's.
1. this Melchisedec—(Heb 6:20; Ps
110:4). The verb does not
come till Heb 7:3,
king … priest—Christ unites
these offices in their highest sense, and so restores the patriarchal
union of these offices.
Salem—Jerusalem, that is, seeing
peace; others make Salem distinct, and to be that mentioned (Ge
33:18; Joh 3:23).
the most high God—called also
"Possessor of heaven and earth" (Ge 14:19, 22). This title of God, "the Most High,"
handed down by tradition from the primitive revelation, appears in the
Phœnician god "Elion," that is, Most High. It is used to
imply that the God whom Melchisedec served is THE TRUE God, and not one of the gods of the nations
around. So it is used in the only other cases in which it is found in
the New Testament, namely in the address of the demoniac, and the
divining damsel constrained to confess that her own gods were false,
and God the only true God.
who met Abraham—in company with the
king of Sodom (Ge 14:17, 18).
slaughter—perhaps defeat, as
Alford translates. So Ge 14:17 (compare Ge 14:15) may be translated. Arioch, king of
Ellasar, lived and reigned after the disaster [Bengel]. However, if Chedorlaomer and Amraphel and
Tidal were slain, though Arioch survived, "slaughter of the
kings" would be correct.
blessed him—As priest he first blessed
Abraham on God's part; next he blessed God on Abraham's part: a
reciprocal blessing. Not a mere wish, but an authoritative and
efficacious intercession as a priest. The Most High God's prerogative
as "Possessor of heaven and earth," is made over to Abraham; and
Abraham's glory, from his victory over the foe, is made over to God. A
blessed exchange for Abraham (Ge 14:19, 20).
2. gave—Greek, "apportioned";
assigned as his portion.
tenth … of all—namely, the booty
taken. The tithes given are closely associated with the priesthood: the
mediating priest received them as a pledge of the giver's whole
property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's
gifts to God. Melchisedec is a sample of how God preserves, amidst
general apostasy, an elect remnant. The meeting of Melchisedec and
Abraham is the connecting link between to two dispensations, the
patriarchal, represented by Melchisedec, who seems to have been
specially consecrated by God as a KING-PRIEST, the highest form of that primitive
system in which each father of a household was priest in it, and the
Levitical, represented by Abraham, in which the priesthood was to be
limited to one family of one tribe and one nation. The Levitical was
parenthetical, and severed the kingdom and priesthood; the patriarchal
was the true forerunner of Christ's, which, like Melchisedec's,
unites the kingship and priesthood, and is not derived from
other man, or transmitted to other man; but derived from God, and is
transmitted in God to a never-ending perpetuity. Melchisedec's
priesthood continueth in Christ for ever. For other points of
superiority, see Heb 7:16-21. Melchisedec must have had some special
consecration above the other patriarchs, as Abraham, who also exercised
the priesthood; else Abraham would not have paid tithe to him as to a
superior. His peculiar function seems to have been, by God's special
call, KING-priest whereas no
other "patriarch-priest" was also a God-consecrated king.
first being—Paul begins the mystical
explanation of the historical fact (allegorical explanations being
familiar to JEWS), by mentioning the significancy of the name.
righteousness—not merely righteous: so
Christ. Hebrew "Malchi" means king:
King of Salem—not only his own name,
but that of the city which he ruled, had a typical significance,
namely, peace. Christ is the true Prince of peace. The
peace which He brings is the fruit of righteousness.
3. Without father, &c.—explained by
"without genealogy" (so the Greek is for "without descent);
7:6, that is, his genealogy
is not known, whereas a Levitical priest could not dispense with
the proof of his descent.
having neither beginning of days nor end of
life—namely, history not having recorded his beginning nor
end, as it has the beginning and end of Aaron. The Greek idiom
expressed by "without father," &c., one whose parentage was humble
or unknown. "Days" mean his time of discharging his
function. So the eternity spoken of in Ps 110:4 is that of the priestly office
made like—It is not said that he was
asbsolutely "like." Made like, namely, in the particulars here
specified. Nothing is said in Genesis of the end of his priesthood, or
of his having had in his priesthood either predecessor or successor,
which, in a typical point of view, represents Christ's eternal
priesthood, without beginning or end. Aaron's end is recorded;
Melchisedec's not: typically significant. "The Son of God" is not said
to be made like unto Melchisedec, but Melchisedec to be "made like the
Son of God." When Alford denies that
Melchisedec was made like the Son of God in respect of his
priesthood, on the ground that Melchisedec was prior in time
to our Lord, he forgets that Christ's eternal priesthood was an
archetypal reality in God's purpose from everlasting, to which
Melchisedec's priesthood was "made like" in due time. The Son of God is
the more ancient, and is the archetype: compare Heb 8:5, where the heavenly things are
represented as the primary archetype of the Levitical
ordinances. The epithets, "without father," &c. "beginning of
days, "nor end," "abideth continually," belong to Melchisedec only
in respect to his priesthood, and in so far as he is the type
of the Son of God, and are strictly true of Him alone. Melchisedec
was, in his priesthood, "made like" Christ, as far as the imperfect
type could represent the lineaments of the perfect archetype. "The
portrait of a living man can be seen on the canvas, yet the man is very
different from his picture." There is nothing in the account, Ge
14:18-20, to mark Melchisedec
as a superhuman being: he is classed with the other kings in the
chapter as a living historic personage: not as Origen thought, an angel; nor as the Jews thought,
Shem, son of Noah; nor as Calmet, Enoch;
nor as the Melchisedekites, that he was the Holy Ghost; nor as others,
the Divine Word. He was probably of Shemitic, not Canaanite origin: the
last independent representative of the original Shemitic population,
which had been vanquished by the Canaanites, Ham's descendants. The
greatness of Abraham then lay in hopes; of Melchisedec, in present
possession. Melchisedec was the highest and last representative of the
Noahic covenant, as Christ was the highest and ever enduring
representative of the Abrahamic. Melchisedec, like Christ, unites in
himself the kingly and priestly offices, which Abraham does not.
Alford thinks the epithets are, in some
sense, strictly true of Melchisedec himself; not merely in the
typical sense given above; but that he had not, as mortal men have, a
beginning or end of life (?). A very improbable theory, and only to be
resorted to in the last extremity, which has no place here. With
Melchisedec, whose priesthood probably lasted a long period, the
priesthood and worship of the true God in Canaan ceased. He was first
and last king-priest there, till Christ, the antitype; and
therefore his priesthood is said to last for ever, because it both
lasts a long time, and lasts as long as the nature of the thing itself
(namely, his life, and the continuance of God's worship in Canaan)
admits. If Melchisedec were high priest for ever in a literal sense,
then Christ and he would now still be high priests, and we should have
two instead of one (!). Tholuck remarks,
"Melchisedec remains in so far as the type remains in the
antitype, in so far as his priesthood remains in Christ." The
father and mother of Melchisedec, as also his children,
are not descended from Levi, as the Levitical priests (Heb 7:6) were required to be, and are not even
mentioned by Moses. The wife of Aaron, Elisheba, the mother from
whom the Levitical priests spring, is mentioned: as also Sarah, the
original mother of the Jewish nation itself. As man, Christ had no
father; as God, no mother.
4. consider—not merely see, but
weigh with attentive contemplation, the fact.
even—"to whom (as his superior)
Abraham even paid tithe (went so far as to pay tithe) of
(consisting of, literally, 'from') the best of the spoils
(literally, 'the top of the heap"; whether of corn, the first-fruits of
which, taken from the top, used to be consecrated to God; or of spoils,
from the top of which the general used to take some portion for
consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the
topmost and best portion of the whole spoils.
the patriarch—in the Greek
emphatically standing at the end of the whole sentence: And this payer
of tithe being no less a personage than "the patriarch," the first
forefather and head of our Jewish race and nation See on Heb 7:3, on Melchisedec's superiority as specially
consecrated king-priest, above the other
5. sons of Levi—namely, those alone who
belonged to the family of Aaron, to whom the priesthood was restricted.
Tithes originally paid to the whole tribe of Levi, became at length
attached to the priesthood.
according to the law—sanctioned by
Jehovah (Heb 9:19).
of their brethren—with whom, in point
of natural descent, they are on a level.
though, &c.—Though thus on a level
by common descent from Abraham, they yet pay tithe to the Levites,
whose brethren they are. Now the Levites are subordinate to the
priests; and these again to Abraham, their common progenitor; and
Abraham to Melchisedec. "How great" (Heb 7:4) then, must this Melchisedec be in
respect to his priesthood, as compared with the Levitical, though the
latter received tithes! and now unspeakably great must "the Son of God"
be, to whom, as the sacerdotal archetype (in God's purpose),
Melchisedec was made like! Thus compare the "consider," Heb 7:4, in the case of Melchisedec, the type,
with the "consider" (Greek, "contemplate attentively," see on Heb 3:1, a stronger word than here) in the case of
Christ, the archetype.
6. he whose descent is not counted from
them—not from "the sons of Levi," as those "who receive the
priesthood." This verse explains "without descent" (Greek,
"genealogy" in both verses, Heb 7:3). He
who needs not, as the Levitical priests, to be able to trace his
genealogy back to Levi.
blessed." The perfect tense implies that the significance of the fact
endures to the present time.
him that had—"the possessor of the
promises," Abraham's peculiar distinction and designation. Paul exalts
Abraham in order still more to exalt Melchisedec. When Christ is the
subject, the singular "promise" is used. "The promises" in the plural,
refer to God's promise of greatness to himself and his seed, and of the
possession of Canaan, twice repeated before the blessing of
Melchisedec. As the priests, though above the people (Heb 7:7) whom it was their duty to "bless," were
yet subordinate to Abraham; and as Abraham was subordinate to
Melchisedec, who blessed him, Melchisedec must be much above the
7. The principle that the blesser is superior
to him whom he blesses, holds good only in a blessing given with divine
authority; not merely a prayerful wish, but one that is divinely
efficient in working its purport, as that of the patriarchs on their
children: so Christ's blessing, Lu 24:51; Ac 3:26.
8. Second point of superiority: Melchisedec's
is an enduring, the Levitical a transitory, priesthood.
As the law was a parenthesis between Abraham's dispensation of
promise of grace, and its enduring fulfilment at Christ's coming (Ro 5:20, Greek, "The law entered as
something adscititious and by the way"): so the Levitical priesthood
was parenthetical and temporary, between Melchisedec's typically
enduring priesthood, and its antitypical realization in our ever
continuing High Priest, Christ.
here—in the Levitical
there—in the priesthood after the
order of Melchisedec. In order to bring out the typical parallel
more strongly, Paul substitutes, "He of whom it is witnessed that he
liveth," for the more untypical, "He who is made like to Him
that liveth." Melchisedec "liveth" merely in his official
capacity, his priesthood being continued in Christ. Christ, on the
other hand, is, in His own person, "ever living after the power
of an endless life" (Heb 7:16, 25). Melchisedec's death not being
recorded, is expressed by the positive term "liveth," for the sake of
bringing into prominence the antitype, Christ, of whom alone it is
strictly and perfectly true, "that He liveth."
9. as I may so say—to preclude what he
is about to say being taken in the mere literal sense; I may say
that, virtually, Levi, in the person of his father Abraham,
acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes—(Compare Heb 7:5).
in Abraham—Greek, "by means of
(by the hand of) Abraham"; through Abraham. "Paid tithes," literally,
"hath been tithed," that is, been taken tithes of.
10. in the loins of his father—that is,
forefather Abraham. Christ did not, in this sense, pay
tithes in Abraham, for He never was in the loins of an earthly father
[Alford]. Though, in respect to His
mother, He was "of the fruit of (David's, and so of) Abraham's loins,"
yet, being supernaturally, without human father, conceived, as He is
above the natural law of birth, so is he above the law of tithes. Only
those born in the natural way, and so in sin, being under the curse,
needed to pay tithe to the priest, that he might make propitiation for
their sin. Not so Christ, who derived only His flesh, not also the
taint of the flesh, from Abraham. Bengel
remarks, The blessings which Abraham had before meeting
Melchisedec were the general promises, and the special one of a
natural seed, and so of Levi; but the promises under which
Christ was comprehended, and the faith for which Abraham was so
commended, followed after Abraham's meeting Melchisedec, and
being blessed by him: to which fact. Ge 15:1, "After these things," calls our
attention. This explains why Christ, the supernatural seed, is not
included as paying tithes through Abraham to Melchisedec.
11. perfection—absolute: "the bringing
of man to his highest state, namely, that of salvation and
under it—The reading in the oldest
manuscripts is, "Upon it (that is, on the ground of it as the
basis, the priest having to administer the law, Mal 2:7: it being presupposed) the people (Heb 9:19, 'all the people') have
received the law (the Greek is perfect, not aorist tense;
implying the people were still observing the law)."
what further need—(Heb 8:7). For God does nothing needless.
another—rather as Greek, "that
a different priest (one of a different order) should arise
(anew, Heb 7:15).
not be called—Greek, "not be
said (to be) after the order of Aaron," that is, that, when
spoken of in the Ps 110:4,
"He is not said to be (as we should expect, if the Aaronic priesthood
was perfect) after the order of Aaron."
12. For—the reason why Paul presses the
words "after the order of Melchisedec" in Ps 110:4, namely, because these presuppose a
change or transference of the priesthood, and this carries with it a
change also of the law (which is inseparably bound up with the
priesthood, both stand and fall together, Heb 7:11). This is his answer to those who might
object, What need was there of a new covenant?
13. Confirming the truth that a change is
made of the law (Heb 7:12), by
another fact showing the distinctness of the new priesthood from the
these things—(Ps 110:4).
partaken of" (the perfect tense implies the continuance still of
another—"a different tribe"
from that of Levi.
14. evident—literally, "manifest before
the eyes" as a thing indisputable; a proof that whatever difficulties
may now appear, then Jesus Christ's genealogy labored under
our Lord—the only place where this now
common title occurs without "Jesus," or "Christ," except 2Pe 3:15.
sprang—as a plant, and a branch.
Judah—Ge 49:10; Lu 1:27, 39 (Hebron of Judah, where Lightfoot thinks Jesus was conceived) Lu 2:4, 5;
of which tribe …
priesthood—"in respect to which tribe Moses spake
nothing concerning priests" (so the oldest manuscripts read, nothing to
imply that priests were to be taken from it).
15. Another proof that the law, or economy, is
changed, namely, forasmuch as Christ is appointed Priest, "not
according to the law of a carnal (that is, a mere outward)
commandment," but "according to the power of an indissoluble (so
the Greek) life." The hundred tenth Psalm appoints Him "for
7:17). The Levitical law
required a definite carnal descent. In contrast stands "the
power"; Christ's spiritual, inward, living power of overcoming death.
Not agreeably to a statute is Christ appointed, but according to
an inward living power.
it—the change of the law or economy,
the statement (Heb 7:12, 18).
far more—Greek, "more
for that—"seeing that," literally,
"if"; so Ro
after the similitude of
Melchisedec—answering to "after the order of Melchisedec"
5:10). The "order" cannot
mean a series of priests, for Melchisedec neither received his
priesthood from, nor transmitted it to, any other mere man; it must
mean "answering to the office of Melchisedec." Christ's
priesthood is similar to Melchisedec's in that it is "for ever" (Heb 7:16,
another—rather as Greek, "a
16. carnal … endless—mutually
contrasted. As "form" and "power" are opposed, 2Ti 3:5; so here "the law" and "power," compare
Ro 8:3, "The law was weak through
the flesh"; and Heb 7:18,
"weakness." "The law" is here not the law in general, but the
statute as to the priesthood. "Carnal," as being only outward
and temporary, is contrasted with "endless," or, as Greek,
"indissoluble." Commandments is contrasted with "life." The law
can give a commandment, but it cannot give life (Heb 7:19). But our High Priest's inherent
"power," now in heaven, has in Him "life for ever"; Heb 9:14, "through the eternal Spirit";
7:25, "able … ever
liveth" (Joh 5:26). It
is in the power of His resurrection life, not of His earthly life, that
Christ officiates as a Priest.
17. For—proving His life to be
"endless" or indissoluble (Heb 7:16).
The emphasis is on "for ever." The oldest manuscripts read, "He is
testified of, that Thou art," &c.
18. there is—Greek, "there takes
place," according to Ps 110:4.
of the commandment—ordaining the
Levitical priesthood. And, as the Levitical priesthood and the law are
inseparably joined, since the former is repealed, the latter is so also
(see on Heb 7:11).
going before—the legal ordinance
introducing and giving place to the Christian, the antitypical and
permanent end of the former.
weakness and unprofitableness—The
opposite of "power" (Heb 7:16).
19. For, &c.—justifying his calling
the law weak and unprofitable (Heb 7:18). The law could not bring men to: true
justification or sanctification before God, which is the "perfection"
that we all need in order to be accepted of Him, and which we have in
nothing—not merely "no one," but
"nothing." The law brought nothing to its perfected end; everything in
it was introductory to its antitype in the Christian economy, which
realizes the perfection contemplated; compare "unprofitableness," Heb 7:18.
did—rather connect with Heb 7:18, thus, "There takes place (by virtue of
110:4) a repealing of the
commandment (on the one hand), but (on the other) a bringing in
afterwards (the Greek expresses that there is a bringing
in of something over and above the law; a superinducing,
or accession of something new, namely, something better than the
good things which the pre-existing law promised [Wahl]) of a better hope," not one weak and
unprofitable, but, as elsewhere the Christian dispensation is called,
"everlasting," "true," "the second," "more excellent," "different,"
"living," "new," "to come," "perfect." Compare Heb 8:6, bringing us near to God, now in
spirit, hereafter both in spirit and in body.
we draw nigh unto God—the sure token
of "perfection." Weakness is the opposite of this filial
confidence of access. The access through the legal sacrifices was only
symbolical and through the medium of a priest; that through Christ is
immediate, perfect, and spiritual.
20. Another proof of the superiority of
Christ's Melchisedec-like priesthood; the oath of God gave a solemn
weight to it which was not in the law-priesthood, which was not so
he was made priest—rather
supply from Heb 7:22,
which completes the sentence begun in this verse, Heb 7:21 being a parenthesis, "inasmuch as not
without an oath He was made surety of the testament (for,
&c.), of so much better a testament hath Jesus been made the
21. Translate in the Greek order, "For
they indeed (the existing legal priests) without the (solemn)
promise on oath (so the Greek [Tittmann]) are made priests."
unto him—the Lord, the Son of God
not repent—never change His
after the order of Melchisedec—omitted
in some oldest manuscripts, contained in others.
22. surety—ensuring in His own person
the certainty of the covenant to us. This He did by becoming
responsible for our guilt, by sealing the covenant with His blood, and
by being openly acknowledged as our triumphant Saviour by the Father,
who raised Him from the dead. Thus He is at once God's surety for man,
and man's surety for God, and so Mediator between God and man (Heb 8:6).
better—Heb 8:6; 13:20, "everlasting."
"covenant." The Greek term implies that it is appointed
by God, and comprises the relations and bearings partly of a
covenant, partly of a testament: (1) the appointment made
without the concurrence of a second party, of somewhat concerning that
second party; a last will or testament, so in Heb 9:16, 17; (2) a mutual agreement in which
both parties consent.
23. Another proof of superiority; the
Levitical priests were many, as death caused the need of continually
new ones being appointed in succession. Christ dies not, and so hath a
priesthood which passes not from one to another.
were—Greek, "are made."
many—one after another; opposed to His
"unchangeable (that does not pass from one to another)
priesthood" (Heb 7:24).
not suffered to continue—Greek,
"hindered from permanently continuing," namely, in the
24. he—emphatic; Greek,
"Himself." So in Ps 110:4,
"Thou art a priest"; singular,
not priests, "many."
continueth—Greek, simple verb,
not the compound as in Heb 7:23.
"Remaineth," namely, in life.
unchangeable—Greek, "hath His
priesthood unchangeable"; not passing from one to another,
intransmissible. Therefore no earthly so-called apostolic
succession of priests are His vicegerents. The Jewish priests had
successors in office, because "they could not continue by reason
of death." But this Man, because He liveth ever, hath no successor in
office, not even Peter (1Pe 5:1).
25. Wherefore—Greek, "Whence";
inasmuch as "He remaineth for ever."
also—as a natural consequence flowing
from the last, at the same time a new and higher thing [Alford].
save—His very name Jesus (Heb 7:22)
to the uttermost—altogether,
perfectly, so that nothing should be wanting afterwards for ever [Tittmann]. It means "in any wise," "utterly,"
come unto God—by faith.
by him—through Him as their
mediating Priest, instead of through the Levitical priests.
seeing he ever liveth—resuming "He
continueth ever," Heb 7:24;
therefore "He is able to the uttermost"; He is not, like the Levitical
priest, prevented by death, for "He ever liveth" (Heb 7:23).
to make intercession—There was but the
one offering on earth once for all. But the intercession
for us in the heavens (Heb 7:26) is
ever continuing, whence the result follows, that we can never be
separated from the love of God in Christ. He intercedes only for
those who come unto God through Him, not for the unbelieving world
17:9). As samples of His
intercession, compare the prophetical descriptions in the Old
Testament. "By an humble omnipotency (for it was by His
humiliation that He obtained all power), or omnipotent
humility, appearing in the presence, and presenting His postulations at
the throne of God" [Bishop Pearson]. He
was not only the offering, but the priest who offered it. Therefore, He
has become not only a sacrifice, but an intercessor; His intercession
being founded on His voluntary offering of Himself without spot to God.
We are not only then in virtue of His sacrifice forgiven, but in virtue
of the intercession admitted to favor and grace [Archbishop Magee].
26. such—as is above described. The
oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also
becoming (besides the other excellencies of our High Priest) such an
holy—"pious" (a distinct Greek
word from that for holy, which latter implies
consecration) towards God; perfectly answering God's will
in reverent piety (Ps 16:10).
harmless—literally, "free from evil"
and guile, in relation to Himself.
undefiled—not defiled by stain
contracted from others, in relation to men. Temptation, to which
He was exposed, left no trace of evil in Him.
from sinners," namely, in His heavenly state as our High Priest above,
after He had been parted from the earth, as the Levitical high
priest was separated from the people in the sanctuary (whence he was
not to go out), Le 21:12.
Though justifying through faith the ungodly, He hath no contact with
them as such. He is lifted above our sinful community, being
"made higher than the heavens," at the same time that He makes
believers as such (not as sinners), "to sit together (with Him)
in heavenly places" (Eph 2:6). Just
as Moses on the mount was separated from and above the people,
and alone with God. This proves Jesus is God. "Though innumerable lies have been forged
against the venerable Jesus, none dared to charge Him with any
made—Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His
humiliation (compare Heb 1:4).
higher than the heavens—for "He passed
through [so the Greek] the heavens" (Heb 4:14).
27. daily—"day by day." The priests
daily offered sacrifices (Heb 9:6; 10:11; Ex
29:38-42). The high priests
took part in these daily-offered sacrifices only on festival days; but
as they represented the whole priesthood, the daily offerings are here
attributed to them; their exclusive function was to offer the atonement
"once every year" (Heb 9:7), and
"year by year continually" (Heb 10:1).
The "daily" strictly belongs to Christ, not to the high priests,
"who needeth not daily, as those high priests (year by year, and
their subordinate priests daily), to offer," &c.
offer up—The Greek term is
peculiarly used of sacrifices for sin. The high priest's double
offering on the day of atonement, the bullock for himself, and the goat
for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.
this he did—not "died first for His
own sins and then the people's," but for the people's only. The
negation is twofold: He needeth not to offer (1) daily; nor (2) to
offer for His own sins also; for He offered Himself a spotless
sacrifice (Heb 7:26; Heb 4:15). The sinless alone could offer for the
once—rather as Greek, "once for
all." The sufficiency of the one sacrifice to atone for
all sins for ever, resulted from its absolute
28. For—reason for the difference stated
7:27, between His one
sacrifice and their oft repeated sacrifices, namely, because of His
entire freedom from the sinful infirmity to which they are
subject. He needed not, as they, to offer For His own sin; and being now exempt from death and
"perfected for evermore," He needs not to REPEAT His sacrifice.
the word—"the word" confirmed by "the
which—which oath was after the
law, namely, in Ps 110:4,
abrogating the preceding law-priesthood.
the Son—contrasted with "men."
perfect" once for all, as in Heb 2:10; 5:9; see on Heb 2:10;
Heb 5:9. Opposed to "having infirmity."
Consecrated as a perfected priest by His perfected sacrifice,
and consequent anointing and exaltation to the right hand of the