Another proof of superiority over the Levitical priesthood is claimed for our Lord Jesus in His abiding triumph over death, from which neither Aaron nor his successor had exemption any more than other men. They all succumbed to death, which rendered their priesthood necessarily successional in order to its very existence.
“And they have been made priests more in number, because they are hindered by death from continuing; but He, because He abideth forever, hath the priesthood unchangeable: whence also He is able to save completely those that approach to God through Him, ever living as He doth to intercede for them” (vers. 23-25).
The text had already been applied twice in this chapter (Heb. 7:8,168And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. (Hebrews 7:8)
16Who is made, not after the law of a carnal commandment, but after the power of an endless life. (Hebrews 7:16)): the first time, in reasoning on the type of Melchizedek paid tithe to and testified of only as “living,” scripture being as silent about his death as about his birth (whereas under the law none but “dying” men receive tithes); the second time, in contrasting the respective principles, a law of carnal injunction, weak and profitless on the one side, and on the other, power of indissoluble life through the perfection of which we draw near to God. Here, as has been remarked, we have the Holy Spirit noticing the appointment of numbers of priests Levitical, because death hindered continuance; whereas the high priest of our confession, because of His abiding forever, hath the priesthood unchangeable. The personal contrast of His abiding forever with the many sons of Aaron who could not but pass away through death, emphasizes the priesthood in His case as indefeasible.
Nor can any demonstration be conceived so convincing and irrefutable. For death tells the tale of man's weakness and sin; and the more as he was constituted to live, with suitable provision for it, had he obeyed God. Nevertheless Jesus did taste of death, but in no way by sin, yet for it as a sacrifice. By the grace of God He tasted death for every one (or, thing). And this infinite act of His love not only availed for us before God in a way and measure with which nothing else can compare, but gave occasion to display the power of an imperishable life in Him. “Destroy this temple, and in three days I will raise it up.” When scripture records its remarkable list of antediluvians (Gen. 5) living 930, 912, 910, 895, 962, 969, 777 years, the solemn words follow in each case, “and he died.” Had Jesus lived as many as any, or double the oldest, men might still have said, Wait and see what the end will be. But He, after taking humanity just long enough to do the will of God perfectly, as its climax laid down His life in a single generation, that He might take it again in resurrection. Thus was marked out, on the one hand, the annulling of Satan's power in his last fortress of death, on the other the victory of the Son of God after full submission to God's judgment of sin. It was His resurrection that proclaimed death defeated. He only is the Living One, Who became dead and is now alive again forever more, in possession of the keys of death and Hades. And as thus living He carries on His priesthood on high.
Therefore is there but one. Death has no more dominion over Him, as sin never had. No successor is needed, none to replace Him Who ever abides. Vain search! for none else had the qualification. Through death there was no continuance. Hence is He in manifest contrast with Aaron's sons who followed in a family succession more numerous than the sons of David, till He came, the promised and predicted Son, Who is the King after God's heart not in type alone but reality, as He is the Priest, the one Mediator Whose love and effectual love has been proved to the uttermost, and Who now lives to sustain, guard, and sympathize as well as intercede on our behalf.
And the power by which He lives forever is the guarantee of a commensurate salvation (ver. 25). For if the priests, the sons of Aaron, could not save themselves from death, still less could they save others. Christ only when His work was done, having been perfected, became author of everlasting salvation to all that obey Him. “For if, being enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved in His life,” i.e. in virtue of it. He abides forever and because it is so, He has His priesthood unchangeable. Thus also He is able to save completely those that approach to God through Him. In His case it is not the cold or poor plea of a divinely ordained office administered by an unworthy occupant, which brought death on many a son of Aaron as we may see in early days, and which filled with grief and shame far more “Israelites indeed” to the end of the sad story. If the law made nothing perfect, still less did the numerous priests as they succeeded one another supply strength and profit.
But here the glorious presence of God's Son gives a fresh and unfading and incalculable luster to the office, enhanced as all is by an unwavering obedience which glorified His Father absolutely. He therefore is the sole priest able to save completely (εἰς τὸ παντελὲς) those that approach to God through Him, since He ever lives to intercede for them. As their need here below is great and unceasing, so is He above always free, competent, and efficacious to interpose on their behalf. Do they approach by Him to God? He saves them throughout and entirely. Divine love and righteousness are thus at one in carrying through to God's glory and salvation in the face of every difficulty or danger. Nor is there salvation in any other. For there is none other name under heaven that is given among men whereby we must be saved.