Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 6 of 7

The Earthly Tabernacle

“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail” (Hebrews 9:1-5, NKJV).

The first covenant (cf. 8:6-13) “had” (imperfect tense – repeated, ongoing in the past)¹ certain ordinances. This statement immediately follows 8:13, further showing that at the time of writing the first covenant was officially (from God’s perspective) obsolete. The ordinances or regulations of “divine service” (NKJV) or “divine worship” (NASB) [latreía] were the Levitical rituals of the Jewish religion (cf. 5:1; 7:27; 8:3). The “earthly sanctuary” [te hágion kosmikón] is lit. “the worldly holy place” (material, physical), alluding to the ancient center of Jewish worship (the two-section tabernacle, precursor of the Jerusalem temple), as opposed to the heavenly sanctuary not made with human hands (cf. vv. 11, 24; 8:2).

The Tabernacle Furnishings

In the “sanctuary” (NKJV) or “holy place” (NASB), into which only the priests were allowed to enter (Ex. 25–26), were the lampstand, the table and the showbread. Behind the second veil (in contrast to the entrance veil) was the “Holiest of All” (NKJV) or “Holy of Holies” (NASB) [hágia hágiōn], into which only the high priest could enter once a year (vv. 3-5).

A “golden altar of incense” (ASV, NASB, RSV) or “the golden censer” (N/KJV, ERV) [thumiastērion] refers to “a place or vessel for the burning of incense,” whether a “censer” or “altar of incense” (BDAG 461). Although the altar of incense was before the veil and not behind it (Ex. 30:6), the present active participle éxousa (“having”) does not necessarily mean “inside” the holiest place, but in its significance more properly connected with it (cf. 1 Kings 6:22).²

The ark of the covenant was a chest made of acacia wood overlaid inside and out with gold (Ex. 25:10-22), which contained: (a) the golden [LXX] pot/jar of manna (Ex. 16:33) as a memorial of God’s providence; (b) Aaron’s rod that budded (Num. 17:1-10), a sign against rebellious complainers; and (c) the tablets of the covenant (Ex. 25:16, 21; 40:20; Deut. 10:2-5), representing God’s law.³ Above the ark were the figures of two cherubim of glory (Ex. 25:18-20) and the golden lid called the mercy seat (Ex. 25:17, 20-22), “concerning which things there is not [time or space] now to speak in detail” (v. 5; cf. 5:11).

The Tabernacle Ritual

“Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience—concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation” (Hebrews 9:6-10).

The priests serve in the outer part of the sanctuary (v. 6). The high priest officiates in the inner part, entering once a year (Day of Atonement) with animal blood to make appeasement for his own sins and the sins of the people (v. 7; cf. 5:3; Lev. 16:12-16). The Holy Spirit (the divine agent of revelation) has shown that while the first tabernacle stands (representing the Levitical ritual system), there is no direct access (for us) into the “holies” [hagíōn], i.e., the heavenly sanctuary in the presence of God (v. 8; cf. vv. 11, 24; 10:19-20; compare John 14:6).

The Levitical rituals were “symbolic for the present time” (vv. 9-10). They could not make perfect, justify, or save from sin (cf. 7:18-19; 8:7). They could not cleanse one’s conscience (cf. v. 14). They were merely shadows of better things to come (cf. 8:5; 10:1). The “fleshly ordinances imposed until the time of reformation” marks the fulfillment of the old-covenant system, having served its purpose while transitioning into the Christian Age (cf. Acts 13:19-26).

Christ’s Superior Ministry

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (Hebrews 9:11-14).

What makes Christ’s high priesthood superior?

o   The heavenly tabernacle is not man-made (v. 11; cf. v. 24; 8:2).

o   He entered the Holy Place with his own blood, not of animals (vv. 12a, 13, 14)

o   He did this once-for-all-time (v. 12b; cf. v. 28; 7:27; 10:10).

o   The redemption is everlasting, not temporary (v. 12c; cf. v. 15; 5:9; 7:16, 25).

o   He offered himself without blemish to God (v. 14a; cf. 4:15).

o   One’s conscience can now be cleansed (v. 14b; cf. 10:22; 1 Pet. 3:21).

The New-Covenant Mediator’s Death was Necessary

“And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission” (Hebrews 9:15-22)

This covenant is “new” in contrast to the one that is now “old” or “obsolete” (v. 15a; cf. 7:22; 8:6, 13).⁴ The new covenant was established “by means of death” (v. 15b; cf. vv. 27-28; 2:9, 14; 7:27). Christ’s death makes provision “for the redemption of the transgressions under the first covenant” (v. 15c; cf. v. 26; Rom. 3:25-26; Gal. 4:4-5).

Those who are called (cf. 3:1; Phil. 3:14, 20; 2 Thess. 2:14) may receive the promise (cf. 1 John 2:25) of the eternal inheritance (v. 15d; cf. v. 12; 5:9; 7:25). This new covenant is the last will and testament of Jesus Christ, in force at his death (vv. 16-17). The first covenant was confirmed with blood (vv. 18-21), and “almost all things are purified with blood,” not counting grain and drink offerings. Christ had to suffer a violent death, because without the shedding of blood there is no remission/forgiveness (v. 22; cf. v. 28; 10:4).

Christ’s Better Sacrifice

“Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:23-28)

“Therefore” [oun], i.e., since almost all things are ceremonially cleansed with blood (v. 22), “it was necessary that the copies of the things in the heavens should be purified with these [ritualistic sacrifices, vv. 18-21]” (v. 23a). The old covenant, with its accompanying regulations and rituals, was merely a foreshadowing [hupodeígmata – “examples”] of the heavenly things of Jesus Christ (cf. v. 24; 8:5; 10:1). Animal sacrifices were necessary to ceremonially cleanse the tabernacle and everything associated with it. But the heavenly things require better sacrifices (v. 23b), namely (a) Jesus himself (cf. vv. 26-28; 7:27; 10:10); and (b) our own personal sacrifices (cf. 13:15, 16; Luke 9:23-24; 14:26-33; Rom. 12:1).

Christ has entered heaven (vv. 24-28). As Christ is not a high priest of this world (cf. 7:13-14), he has not entered “holies” [hágia], i.e., “holy places” (NKJV) or “a holy place” (NASB) made with human hands (cf. v. 11; 8:2; Acts 7:48; 17:24) (v. 24). These man-made structures and furnishings are merely copies/figures [antítupa] of the true (cf. v. 23; 8:4). Christ has entered “heaven itself” (cf. 1:3, 13; 4:14; 8:1; 12:2; 1 Pet. 3:22), now to appear in the presence of God for us (cf. 7:25; Rom. 8:34; 1 John 2:1).

The old system required continual sacrifices involving the blood of another (vv. 25-28; cf. v. 7; 7:27; 8:3; 10:1). Jesus offered himself once-for-all time (vv. 26, 28; cf. 7:27, 28). The implication of v. 26 is that Christ’s sacrifice reaches back to deal with the sins of past generations (cf. v. 15). His mission at “the end/consummation/completion of the ages” marks the final period of Bible history (cf. 1:2; 1 Pet. 1:20; 3:3), to “put away sin … to bear the sins of many” (vv. 26, 28; cf. v. 12-14, 22; 8:12; 10:4; Matt. 20:28; 26:28; John 1:29; 2 Cor. 5:21). The “many” (large, indefinite number) refers to all sinners, seeing that Christ died for everyone (2:9), but those whose sins are forgiven are “all who obey Him” (5:8-9).

It is appointed for human beings to physically die just once (cf. Gen. 3:19; Rom. 5:12), and after this is the judgment (v. 27; cf. Acts 17:30-31; 2 Cor. 5:10): two divinely-ordained appointments we must all keep. For those who eagerly wait for him (v. 28b; cf. Matt. 24:42, 44; 1 Thess. 5:1-5; 2 Pet. 3:11-12), Jesus will appear a second time (cf. John 14:1-6; Acts 1:11; 1 Thess. 4:13-18), apart from sin (cf. 4:15; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5), for the completion of eternal salvation (cf. v. 12, 15; 2:3; 5:9).

--Kevin L. Moore

Endnotes:

     ¹ The verb eiche (“it had”), the imperfect third person singular form of échō, expresses ongoing action of the past.

     ² “The writer of Hebrews most probably is not referring to a ‘golden censer.’ Nowhere in the Old Testament is a censer mentioned as part of the furniture of the Holy of Holies. Further, it is not likely that the reference is to Aaron’s censer which was used on the Day of Atonement (Lev. 16:12-13). This censer was of no special importance; and even if it had been, it could not have been kept in the Holy of Holies, for the high priest had to use it to carry coals from the altar as he entered the Holy of Holies” (N. Lightfoot, Jesus Christ Today 178). Contra R. Milligan, Hebrews 245-46.

     ³ The ark was captured by the Philistines (1 Sam. 4:1-11), and later in the days of Solomon it only contained the two stone tablets (1 Kings 8:9).

     ⁴ The first covenant is equivalent to the law (8:4-9; 9:18-22; 10:1, 8), viz. the law of Moses (10:28; cf. 8:5; 9:19).

Related Posts: Heb 8:1-13

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 5 of 7

Jesus is the Mediator of a Better Covenant

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man” (Hebrews 8:1-2, NKJV).

This is the “main point”¹ of either (a) what has been said about our High Priest, or (b) the entire epistle. Our High Priest is enthroned in the heavenly realm, a position of honor and authority (v. 1; cf. 1:3, 8, 13; 10:12; 12:2). He ministers (intercedes, 7:25) in the heavenly sanctuary (“holies”), the true tabernacle (“tent”) prepared by the Lord, not by human ingenuity or accomplishment (v. 2; cf. 9:11, 24; 11:10).

“For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’ But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises” (Hebrews 8:3-6).

Like every high priest, this One must also have something to offer (v. 3; cf. 7:27; 9:28). Jesus could not be a priest on earth (unqualified by his lineage, 7:14), and there are currently (at the time of writing) priests who offer gifts according to the law (of Moses), the basis of “the first covenant” (vv. 4, 6-13; 9:18-22). But these earthly priests and sacrifices serve as merely a copy and shadow of the heavenly things (v. 5a; cf. 10:1).

Moses was instructed to build the tabernacle according to the pattern (v. 5b; cf. Ex. 25:9, 40; 26:30; Acts 7:44). The OT is filled with physical “types” that have accompanying spiritual “antitypes” in the NT (e.g. Acts 3:22; 1 Cor. 5:7-8; 10:1-4; 15:45-49; 1 Pet. 3:20-21; etc.).

“But now,” in contrast to the temporary system of Judaism, Jesus “has obtained a more excellent ministry,” superior to the antiquated Levitical priestly arrangement (v. 6; cf. 5:1-10; 7:11-28; 8:1-5). He “is Mediator of a better covenant,” superior to the old covenant of the Jews (cf. 7:22). A covenant is an agreement between at least two parties with conditions to be met and promises to be fulfilled. The old covenant involved God and the people of Israel under the Mosaic law. The new covenant is between God and all people of every nation who submit to the gospel of Jesus Christ, “established on better promises” with a superior rest and hope (cf. 4:1-6; 6:11-19).

The Need for a New and Better Covenant

“For if that first covenant had been faultless, then no place would have been sought for a second. Because finding fault with them, He says ...” (Hebrews 8:7-8a).

The first covenant (Deut. 5:1-3) was not faultless (v. 7; cf. 7:18-19) in that the people of Israel were not faithful to the agreement (Jer. 11:8-11; cf. Rom. 8:3; Jas. 2:10; 3:2; Gal. 3:10), and no one could be justified by it (cf. Acts 13:39; Rom. 3:20, 28; Gal. 2:16, 21; 3:11, 21). The ancient prophecy of Jeremiah 31:31-34, concerning this new covenant, is quoted as having been fulfilled in Christ.

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more” (Hebrews 8:8b-12).

The previous covenant, initially based on 10 commandments (Deut. 4:13)—with many others added thereafter—was established around fifteen centuries before Christ at Mt. Horeb in the Sinai wilderness with the Israelites who had just been delivered from Egyptian bondage, not prior to this (with their forefathers) or with any other nation (Deut. 5:1-3). Unfortunately, Israel did not keep their end of the agreement (v. 9), so the Lord promised (ca. 600 BC) a new covenant that would be different from (“not according to”) the first one in the following ways:

o   God’s decrees to be written in the minds and hearts of his covenant people, with internal conviction (cf. Matt. 5:21-22, 27-28), in contrast to lifeless tablets of stone.

o   “I will be their God and they shall be My people” (cf. 1 Pet. 2:9), as opposed to being disregarded and cut off (v. 9).

o   Those in this new covenant relationship will not have to be taught to know the Lord, since they will already know him. Under the old system, one was physically born into the covenant community but had to grow and develop in order to be taught to know the Lord later on. Under the new covenant, one is first taught to know the Lord, then born (again) into God’s family (John 3:3-5; 1 Pet. 1:22-23), “from the least to the greatest” (cf. Matt. 25:40, 45; 1 Cor. 12:22-27; Rom. 15:1).

o   Under the new covenant, sins are completely forgiven and forgotten (cf. 9:15; Matt. 26:28; Col. 2:13), in contrast to the recurring reminders of perpetual sin offerings.

“In that He says, ‘A new [covenant],’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” (Hebrews 8:13).

Jeremiah’s prophecy has been fulfilled, the new covenant of Jesus Christ has been established (v. 13; cf. v. 6; 7:2; 9:15), and the Sinaitic covenant has been made “old” or “obsolete.”² It has served its purpose and has now been superseded by something better. That the first covenant is said to be “becoming obsolete and growing old” and “is ready to vanish away” alludes to the fact that old-covenant Judaism was still alive and well at the time of writing, but in the near future (late summer AD 70) the temple would be destroyed by the Romans and nationalistic Judaism (including the Levitical priesthood) would come to a fateful end.

--Kevin L. Moore

Endnotes:

     ¹ The noun kephálaion means “a sum total ... the crowning or ultimate point” (H. K. Moulton, Analytical Greek Lexicon Revised 229): “the main point” (NKJV, NASB, NRSV), “the chief point” (ASV/RV), “the point” (ESV, NIV).

     ² The verb palaióō means “to make old; pass. to grow old, to become worn or effete ... met. to treat as antiquated, to abrogate, supersede” (H. K. Moulton, Analytical Greek Lexicon Revised 299).

Related Posts: Heb 7:1-28, Heb 9:1-28

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 4 of 7

While admittedly “hard to explain” (5:10-11), the significance of the Melchizedek priesthood is now laid out. The historical record of Melchizedek is found in Genesis 14:18-20; Psalm 110:4; and Hebrews 7:1-10.

Who was Melchizedek?

“For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated ‘king of righteousness,’ and then also king of Salem, meaning ‘king of peace,’ without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:1-3, NKJV).

The Hebrew name “Melchizedek” means “king of righteousness,” while the historical Melchizedek ruled as king of “Salem.” Shalom is the Hebrew word for “peace,” so Melchizedek was essentially the king of “peace.” The ancient city of Salem, at one time inhabited by the Jebusites, was the location of what later became known as Jerusalem (“Jebu” + “Salem”). Righteousness and peace are also qualities of the Messiah and his kingdom (cf. 1:8; Psa. 72:7; Isa. 9:6-7).

Melchizedek was “priest of the Most High God,” long before the Levitical priesthood of the Jews, and Abraham gave him “a tenth” (or “tithe”) of all the spoils of his victory (in rescuing Lot) after Melchizedek had blessed him (Gen. 14:20). Some form of priesthood has existed from earliest times:

o   Cain and Abel made offerings to the Lord (11:4; Gen. 4:3-4).

o   Noah “built an altar to the Lord ... and offered burnt offerings on the altar” (Gen. 8:20).

o   Job offered burnt offerings for his children (Job 1:5).

o   Abraham built an altar and offered a ram for a burnt offering (Gen. 13:18; 22:9-13).

o   Melchizedek was a “priest of the Most High God” (Heb. 7:1-2).

o   Jethro was “the priest of Midian” (Ex. 2:16; 3:1).

With respect to his priesthood Melchizedek was without father, mother, genealogy, beginning or end. Under the Law of Moses the office of priest was determined by ancestry (cf. Deut. 18:1-8). Melchizedek’s priesthood was conferred directly from God, perhaps based on personal credentials, but was not inherited from father, mother or genealogical descent. The Aaronic priesthood was passed on from generation to generation, thus there was a beginning and end in conjunction with the lifespan of each priest (cf. v. 23; Num. 20:24-29). Melchizedek’s priesthood was not inherited by a predecessor or passed on to a successor, thus there was no beginning or end in the sense of succession.

Melchizedek was “made like the Son of God” in that his priesthood abides “continually” (NKJV) or “perpetually” (NASB) or “forever” (NIV). Note the recurring emphasis: “he lives on” (v. 8), “an endless/indestructible life” (v. 16), “forever” (vv. 17, 21), “continues/abides forever … unchangeable/permanently” (v. 24), “always lives” (v. 25), “forever” (v. 28).

The Melchizedek Priesthood is Superior to the Levitical Priesthood

“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him” (Hebrews 7:4-10).

The Melchizedek priesthood is superior to the Levitical priesthood because:

o   Melchizedek received tithes from Abraham (vv. 4-6), the acknowledged father of the Jewish people.

o   Melchizedek (the greater) blessed Abraham (the lesser) (v. 7).

o   Mortal (lit. “dying”) men (Levitical priests) receive tithes “here” (presently–at the time of writing),¹ but they eventually die and are succeeded; Melchizedek received tithes “there” (in the past) but he “lives on” (v. 8). As far as historical documentation, his death is unrecorded and he thus lives on in Scripture. Moreover, he lives on in the sense that his priesthood has no end (cf. v. 3).

o   Levi himself, in proxy through his great-grandfather Abraham, paid tithes to Melchizedek (vv. 9-10).

A New Priesthood was Needed

“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity there is also a change of the law” (Hebrews 7:11-12).

“Therefore” [oun], since the new (Melchizedek) order of priest is superior (v. 11), “perfection” [teleíōsis] or “completeness” (being completely right with God) was not possible through the Levitical priesthood, the basis of the sacrificial system undergirding the Mosaic Law. Thus, another (Melchizedek) order is needed as opposed to the current (Aaronic) order still functioning at the time of writing (cf. 8:7; Gal. 3:21-25).

A change of priesthood necessitates a change of the Law (v. 12). The Law of Moses (the basis of the first covenant with Israel) is now changed, annulled, weak, and unprofitable (7:12, 18), obsolete (8:13), merely a foreshadowing of things to come (10:1), taken out of the way (10:9; cf. 2 Cor. 3:14; Col. 2:14). We are no longer under this Law nor are we justified by it (Gal. 2:16; 3:24-25).

The Lord is High Priest after a New Order

“For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: “You are a priest forever According to the order of Melchizedek.” For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God” (Hebrews 7:13-19).

Jesus was of the tribe of Judah (cf. Matt. 1:1-17; 2:1-6), from which no one had ever officiated at the altar (or served as priest) (vv. 13-14a). Of the tribe of Judah “Moses spoke nothing concerning priesthood” (v. 14b). This is an argument from silence (a.k.a. rule of exclusion). The Law does not contain the explicit statement: “Priests shall not come from the tribe of Judah.” However, the Law does specify from which tribe priests were to come, viz. Levi (cf. v. 5; Num. 1:50; 3:6-13; Deut. 10:8-9; 18:1-5). Therefore, all other tribes are excluded by the principle of silence, i.e., no scriptural authority.²

To fulfill the OT prophecy of “a priest forever according to the order of Melchizedek” (Psa. 110:4), the Levitical priesthood of mere mortals was insufficient (vv. 15-17). The “former commandment” or “law” has therefore had to be annulled/set aside because of its weakness and unprofitableness, for it makes nothing perfect (vv. 18-19a; cf. 8:7). No one could keep it perfectly (cf. Rom. 8:3; Jas. 2:10; 3:2; Gal. 3:10) or be justified by it (cf. Acts 13:39; Rom. 3:20, 28; Gal. 2:16, 21; 3:11, 21). On the other hand, “there is the bringing in of a better hope” (v. 19b), something only Jesus can provide (cf. 6:18-20), “through which we draw near to God” (v. 19b; cf. v. 25; 1 Tim. 1:1; 2:5).

The Superiority of Jesus’s Priesthood

“And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’ ”), by so much more Jesus has become a surety of a better covenant. Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:20-25).

Jesus’s priesthood is superior because:

o   Unlike the Levitical priesthood, it is established on an immutable oath from God (vv. 20-21); quote again from Psa. 110:4; cf. 6:16-20.

o   Jesus has become “the guarantee of a better covenant” or “testament” (KJV) (7:22). A covenant is an agreement between at least two parties with conditions to be met and promises to be fulfilled (cf. 8:6).

o   The Levitical priesthood was under constant transition (death, succession), but Jesus “abides forever” and has an “unchangeable/permanent priesthood” (vv. 23-24).

o   Jesus is able to save eis tó pantelés (“to the entirety/uttermost”), whether completely or forever (v. 25a; cf. 2:3; 5:9; Luke 13:11), “those who come/draw near to God through him” (v. 25b; cf. v. 19b; 4:16; 10:19-22).

o   “He always lives to make intercession for them” (v. 25c; cf. 9:24; Rom. 8:34; 1 John 2:1)

The Once-for-All-Time Sacrifice

“For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever” (Hebrews 7:26-28).

Jesus as High Priest was fitting for us (v. 26; cf. 2:10) because he is:

o   Holy [hósios], devout, pious, pleasing to God.

o   Harmless/innocent [ákakos], guileless, uncorrupted by sin.

o   Undefiled [amíantos], morally pure.

o   Having been separated [kechōrisménos] (perfect passive participle) from sinners: not necessarily a reference to his sinlessness (cf. 4:15; 9:28) but to his removal from the sinful earth (as per the following).

o   Higher than/exalted above the heavens (cf. 1:3; 4:14; 9:24; Eph. 4:10; 1 Pet. 3:22).

Jesus provides the once-for-all-time sacrifice (vv. 27-28). The old (inferior) system of Judaism required daily sacrifices (cf. Lev. 6:8-13), including those for the high priests themselves (cf. Lev. 9:7; 16:6). The new (superior) way of Christ involved the sacrifice of himself once for all [ephápax] (cf. 9:12, 28; 10:10; Rom. 6:10). High priests were appointed by the Mosaic Law, but the Son is appointed directly by Father God and “the word of the oath” (cf. vv. 20-21; 6:16-20). And the Son has been perfected forever (cf. 7:16-17, 21, 24, 25).

--Kevin L. Moore

Endnotes:

     ¹ The verb lambánousin (present tense) indicates that the Levitical priesthood and tithing system were concurrent with the writing of Hebrews, thus prior to September AD 70.

     ² See K. L. Moore, “Musical Praise and Biblical Silence,” Moore Perspective (10 June 2015), <Link>.

Related Posts: Heb 6:9-18, Name of Jerusalem, Heb 8:1-13

 

Image credit: Abraham and Melchizedek by Juan Antonio de Frías y Escalante (1668), <https://commons.wikimedia.org/wiki/File:Abraham_y_Melquisedec,_por_Juan_Antonio_de_Fr%C3%ADas.jpg>.