The passage
      v20. Our writer has observed that the appointment of Levitical priests is not confirmed by a divine promise, whereas Christ's priesthood is.
      v21. Psalm 110:4 serves to support the claim that Christ's unique eternal priesthood was authorized directly by God.
      v22. Accordingly (as a consequence of Jesus authorized priestly role), Jesus' unique priesthood serves to guarantee for us the promises of the new covenant, of life eternal, by grace through faith.
      v23. Our writer argues the superiority of the priesthood of Christ on the basis of the permanency of this priesthood. He points out that the Levitical priesthood cannot fulfill the text "for ever" for they have all grown old and died.
      v24. Unlike the Levites, Christ can fulfill the perpetual priesthood identified in the text "for ever." We no longer have to see the priesthood constantly handed to another imperfect mediator, since Christ lives forever at God's right hand in glory.
      v25. Therefore, Jesus is well able to save us and intercede on our behalf; he is well able to function as our great high priest.
      v26. Our writer now argues for the perfection of Christ's priesthood. The new priesthood is better than the old because the new priest is Jesus. Jesus went the way of obedience, he was tested and did not rebel against the living God. He stands as the Holy one of God, pure and blameless and now rewarded in glory.
      v27. As the pure one, Jesus does not need to offer sacrifices for his own sin as did the high priest of old. Christ's perfection means he never needs to offer such a sacrifice. Jesus has offered only one sacrifice and this for others. His offered sacrifice was totally effective, a once and for all sacrifice of himself for the sins of the many. It was a sin offering for the people, Isa.53:10; a sin offering of his own life, Mk.10:45, 14:24.
      v28. The high priest of old was affected by human frailty, but Christ is untainted by human failing. The new perpetual priesthood, after the order of Melchizedek, was established by Divine acclimation, given under oath, and thus, supersedes the imperfect Aaronic model.

Christ's priestly ministry
      In our passage for study, the writer to the Hebrews identifies three particular qualities of Christ's priestly ministry which make him a superior priest. The priestly role serves to facilitate an effective relationship between God and those who would know him, and Christ performs this role perfectly and permanently.

      Perfection. "He sacrificed for their sins once for all when he offered himself." This is a most profound truth and one that should give us great confidence. Jesus, in his priestly role, has offered the sacrifice of his perfect life for all those who believe. This sacrifice is completely effective in dealing with our sins. The imperfection of the Levitical priesthood rendered it ineffective in dealing with sin. The high priest first had to deal with his own sin and even then he could only deal with inadvertent sin. Intentional sin was beyond his priestly role. Yet Jesus, the perfect man, offers one sacrifice only, that of himself, for every sin of every person who puts their trust in him.
      We must recognize that Jesus' high priestly sacrifice has secured for us an eternal right standing in the sight of God. There is nothing we can do, or will do, that can alter what Christ has done for us. The offence has been dealt with, yesterday, today and tomorrow, and so we can rest secure.

      Permanence. "He is able to save completely those who come to God through him, because he always lives to intercede for them." Again, this truth can only but give us great confidence. Not only is Jesus' sacrifice completely effective in securing our acceptance forever in the sight of God (as far as God is concerned I'm white as snow), but Jesus remains totally and constantly involved in our life, shaping us into the perfect person God sees us to be. Our salvation is eternally complete, for not only in Christ are we regarded as perfect, but we are being made perfect. Jesus sees to this, speaking and acting on our behalf.
      Christ always lives to intercede for us, so can we not rely on him to achieve in our lives all that he promises and commands? Our eternity is secure, for Christ does his work in us. In this we may be confident.

v21
      oJ de "but he became a priest" - he the other. The phrase refers to Christ's priesthood after the order of Melchizedek. It possibly takes a general sense like "the whole process occurred" or more specifically "he became a priest."
      dia "with [an oath]" - "With [the swearing of an oath]." Grammatically, dia followed by a genitive would normally be translated by "through", but here the intention is to introduce a text directly spoken by God to Christ.
      ou metamelhqhsetai (metamelomai) fut. pas. "will not change his mind" - he will not change his mind, reprent, regret. Emphasizing God's constancy.

v22
      diaqhkhV (h) "covenant" - The old covenant rested on Law which promised the curse of death for disobedience. The "better covenant" rests on grace which promises the free blessing of eternal life.
      egguoV "guarantee" - guarantee, guarantor. Normally used of guaranteeing persons, but here obviously of the covenant promises.

v25
      In this verse we get a further glimpse into the priestly role performed by Christ. In 2:17 his priestly function is described as: i] to make propitiation. ie. To turn aside the wrath of God from the rebel onto the sacrifice; ii] to strengthen the children of God in times of temptation. In 4:15 his priestly function is described as supplying mercy and grace to help the child of God in times of need. Now here, Christ's priestly function is defined in terms of making intercession. The idea is similar to that put forward by Paul in Romans 8:33. To understand what the content of this intercession would be, we need only look at the earthly example of Christ. In Luke 22:32, Christ prays for Peter in the following terms, "I have prayed for you, that your faith may not fail; and when you have turned again, strengthen your brethren." Similarly in John 17 Jesus asks for: i] acceptance of his disciples because of his suffering and death, and ii] perseverance in the way. "Keep them safe." So, Christ asks for our right-standing in God's sight and aid in our journey of discipleship. In asking for this on our behalf, he does not plead our cause before a reluctant king, but rather asks with the authority and right of the glorified Son of God.

v26
      oJsioV adj. "holy" - Used of both God and of godly persons. Note that the Hebrew cognate is hesed "loving kindness", "steadfast love"
      akakoV adj. "blameless" - innocent. The word does also have the sense of "guileless", easily led astray. Obviously not the sense here.
      kecwrismenoV (cwrizw) perf. pas. "set apart [from sinners]" - The high priest of Israel was ceremonially set apart from the people, but Jesus is set apart morally, possibly also in the sense of now seated at the right of the Ancient of Days.

v27
      kaq hJmeran "day after day" - daily. Actually, the sacrifice for the high priest's sins was yearly. The point here is that it was repeated. Jesus didn't need to offer a sacrifice for himself and his sacrifice for the world did not need to be repeated. "He does not need to offer a repeated sacrifice, first ....."