Rom 8:34, Heb 4:14-15, 7:25 | Barnes | STEP | Verse 34. Who is he that condemneth ? Who shall pass sentence of condemnation, and consign to perdition? The office of passing sentence of condemnation on men shall pertain to Christ, the Judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure, It is Christ that died . Or, as it may be rendered, "Shall Christ, who has died, condemn them?" The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ. Yea rather, that is risen again . This is a second consideration for their security from his work. He rose for their justification, and as this was the object which he had in view, it follows that he will not condemn them. Who is even at the right hand of God . Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honour; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people, . The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him. Who also maketh intercession for us . . Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens, for this purpose he ascended to heaven, . This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe.

Romans 8:34

Verse 34. Who is he that condemneth? Who shall pass sentence of condemnation, and consign to perdition? The office of passing sentence of condemnation on men shall pertain to Christ, the Judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure,

It is Christ that died. Or, as it may be rendered, "Shall Christ, who has died, condemn them?" The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ.

Yea rather, that is risen again. This is a second consideration for their security from his work. He rose for their justification, Rom 4:25 and as this was the object which he had in view, it follows that he will not condemn them.

Who is even at the right hand of God. Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honour; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people, Mt 28:18,19, Jn 17:2, Eph 1:20-23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him.

Who also maketh intercession for us. Rom 8:26. Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens, for this purpose he ascended to heaven, Heb 7:25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe.

Hebrews 4:14-15

Verse 14. Seeing then that we have a great High Priest. The apostle here resumes the subject which had been slightly hinted at in Heb 2:17, 3:1, and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. Lk 1:5; Mt 26:3. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens. Heb 9:12,24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. Heb 9:24; Heb 9:25.

Jesus the Son of God. Not a descendant of Aaron, but one greater-- the Son of God. Heb 1:2.

Let us hold fast our profession. Heb 9:23; Heb 3:14. This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following.

(1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, Heb 4:15,16.

(2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, Heb 6.

(3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme.

(4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, Heb 10:27-30. By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

(a) "passed" Heb 9:12,24 (b) "hold fast" Heb 10:23 Verse 15. For we have not an High Priest which cannot be touched. Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office, without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers. Heb 2:16, also Heb 2:17-18. Such tenderness and sympathy has our great High Priest.

But was in all points tempted like as we are. Tried as we are. Heb 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us, and to aid us. He was tempted--in the literal sense; he was persecuted; he was poor; he was despised; he suffered bodily pain; he endured the sorrows of a lingering and most cruel death.

Yet without sin. 1Pet 2:22: "Who did no sin." Isa 53:9: "He had done no violence, neither was there any deceit in his mouth." Heb 7:26: "Who is holy, harmless, undefiled, separate from sinners." The importance of this fact, that the great High Priest of the Christian profession was "without sin," the apostle illustrates at length in chapters 7 through 9. He here merely alludes to it, and says that one who was "without sin" was able to assist those who were sinners, and who put their trust in him.

Hebrews 7:25

Verse 25. Wherefore he is able also. As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost. This does not mean simply for ever--but that he has power to save them so that their salvation shall be complete ειςτοπαντελες. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him. In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth. He does not die as the Jewish priests did.

To make intercession for them. Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavours to live a holy life. Comp. 1Jn 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honoured, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

(b) "able" Jude 1:24 (2) "to the uttermost" "evermore"