John Darby’s Synopsis
 It is not the same word as to "bore, or thrust through , in Exodus 21 nor as "open" in Isaiah 1. The one (digged) is, to prepare for obedience, the other would be to bind to it for ever, and to subject to the obedience when due. Exodus 21 intimates, the blessed truth that, when He had fulfilled His personal service on earth, He would not abandon either His assembly or His people. He is ever God, but ever man, the humbled man, the glorified and reigning man, the subject man, in the joy of eternal perfection.
 As throughout the epistle, the Messiah is the subject. In the psalm it is the Messiah who speaks, that is, the Anointed here below. He expresses His patience and faithfulness in the position which He had taken, addressing Jehovah as his God and He tells us that He took this place willingly, according to the eternal counsels respecting His own Person. For the Person is not changed. But He speaks in the psalm according to the position of obedience which He had taken, saying always, 'I' and 'me', in speaking of what took place before His incarnation.
 Remark, also, here not only the substitution of the reality for the ceremonial figures of the law, but the difference of principle. The law required for righteousness, that man should do the will of God, and rightly. That was human righteousness. Here Christ undertakes to do it, and has accomplished it in the offering up of Himself. His so doing the will of God is the basis of our relationship with God, and it is done, and we are accepted. As born of God our delight is to do God's will, but it is in love and newness of nature, not in order to be accepted.
 It speaks of this last in the exhortations, chapter 12:14. But in the doctrine of the epistle, "sanctification" is not used in the practical sense of what is wrought in us.
 The word translated here " for ever " is not the same word that is used for eternally. It has the sense of continuously without interruption, "eis" ____ "dienekes". He does not rise up or stand. He is ever seated, His work being finished. He will indeed rise up at the end to come and fetch us, and to judge the world, even as this same passage tells us.
 There is a difference in detail here; but it does not affect my present subject. The High Priest has to do with our access to God; the Advocate with our communion with the Father and His government of us as children. The Epistle to the Hebrews treats of the ground of access and shews us to be perfected for ever; and the priestly intercession does not apply to sins in that respect. It brings mercy and grace to help in time of need here, but we are perfected for ever before God. But communion is necessarily interrupted by the least sin or idle thought-yea, really had been, practically if not judicially, before the idle thought was there. Here the advocacy of John comes in: " If any man sin," and the soul is restored. But there is never imputation to the believer.