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>. 

Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 3 of 7

“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Hebrews 6:9-12, NKJV).

Diligent to the Full Assurance of Hope

“But” is in contrast to the preceding warning of vv. 4-8 and marks a sudden shift in tone. We can sense the close relationship and deep concern being expressed by the author(s)¹ for this particular reading audience: “we are confident of better things concerning you” (v. 9). These struggling Christians are addressed here as “beloved” (a term of endearment), the only time this expression is used in Hebrews. While apostasy is a lingering threat, it is something this epistle is seeking to avert.

The confidence in the salvation of these readers is based on two things (v. 10): (a) the nature of God: he is not unjust (cf. Gen. 18:25; Zeph. 3:5; Rom. 3:25-26); and (b) the goodness of these brethren: their work of love in ministering to the saints (cf. 1 Thess. 1:3; Acts 11:29; 12:25; Rom. 15:25, 31; Gal. 6:2, 10). Their potential is readily acknowledged.

“And we desire [epithumeō] that each one of you [individually] show the same diligence [spoudē]² to the full assurance of hope [earnest expectation] until the end,” a call for perseverance, steadfastness, continuity (cf. 3:6, 14; 4:11). Do not become “sluggish” or “lazy” (cf. 5:11), but imitate (cf. 1 Cor. 4:16; 11:1; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; Tit. 2:7) those who through faith and patience (or “steadfast faith”)³ inherit the promises of the heavenly rest (cf. chaps. 3–4).

The Certainty of God’s Promises

“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, 'Surely blessing I will bless you, and multiplying I will multiply you.' And so, after he had patiently endured, he obtained the promise” (Hebrews 6:13-15).

The example of God’s promise to Abraham provides biblical confirmation, with an allusion and quote from Genesis 22:16-17. Abraham proved his faith by doing what the Lord had commanded him to do. And Abraham “obtained the promise”—though not fully in his lifetime (cf. 11:8-19; John 8:56; Rom. 4:20-21; Gal. 3:14, 16, 29)—only after he had “patiently endured” (NKJV) or “patiently waited” (NASB). The descriptor here is the Greek makrothuméō, meaning to “be long-enduring; to exercise patience, be long-suffering ... forbear” (H. K. Moulton, Analytical Greek Lexicon Revised 256) (6:15).

God Keeps His Promises

“For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us” (Hebrews 6:16-18).

Human beings pledge by something greater than themselves to confirm an oath (cf. Matt. 5:33-37; 23:16-22), so God, to accommodate human insecurities, has made a promise and guaranteed it by an oath. “For a divine being, swearing would seem to be wholly unnecessary; but since with men oaths are important, God condescended and made Himself, so to speak, His own witness.... God’s promise does not vacillate. It is solid, irrevocable.  His mere word is enough; but God, wishing to make men feel doubly sure, stands Himself as the guarantee for His word” (N. Lightfoot, Jesus Christ Today 129, 130). The “heirs of promise” are Abraham’s spiritual descendants (cf. Gal. 3:7, 29).

God cannot lie (6:18; Tit. 1:2; cf. Num. 23:19; 1 Sam. 15:29; Jas. 1:13). The two immutable or unchangeable things are God’s promise and God’s oath. Because of God’s assurance, we have strong consolation/encouragement. We have therefore fled for refuge to lay hold of the hope set before us (cf. Tit. 2:13; Col. 1:5).

“This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek” (Hebrews 6:19-20).

The hope enabled by God is a sure and steadfast anchor of the soul.⁴ Hope is to the faithful Christian what a secure anchor is to a ship. Hope supports, braces, secures, and gives confidence to the believer during life’s storms. Without hope, we drift aimlessly and have no security in this turbulent world. This hope enables us to enter behind the veil, i.e., in the heavenly Holy of Holies in the presence of God (cf. 9:1-14, 23-28).

It is Jesus, our High Priest, who has gone on before us and makes it possible for us to be in God’s presence (cf. 1 Tim. 1:1; 2:5). Jesus serves in this capacity forever according to the order of Melchizedek (cf. 5:6, 10 [Psa. 110:4]), a key concept explained in the next chapter.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Plural Authorship of Hebrews (Part 2),” Moore Perspective (20 July 2016), <Link>.

     ² The only occurrence of this noun in Hebrews (cf. Mark 6:25; Luke 1:39; Rom. 12:8, 11; 2 Cor. 7:11, 12; 8:7, 8, 16; 2 Pet. 1:5; Jude 3); verb spoudázō 4:11.

     ³ J. Moffatt, NTNT, both concepts joined together as a hendiadys conveying a single thought (N. Lightfoot, Jesus Christ Today 12 n. 22).

     ⁴ This passage is the basis of the hymn, “We Have an Anchor” (#614 in Songs of the Church).

Related Posts: Hebrews 5:11–6:8, Hebrews 7:1-28

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 2 of 7

Need for Spiritual Maturation

Jesus is High Priest according to the order of Melchizedek, “... of whom we have much to say, and hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:11-14, NKJV).

The Christian community to whom Hebrews was written should have been much further along in their spiritual development than they currently were. “We” (plural authors?)¹ have much to say about the Melchizedek order of priest.² But it is hard to explain (cf. Mark 4:33; John 16:12; 2 Pet. 3:16), especially to the spiritually immature and “dull of hearing” (cf. Matt. 13:15). “Dullness of hearing is a metaphor for mental sluggishness and spiritual apathy” (N. Lightfoot, Jesus Christ Today 112).

For by this time “you ought to be teachers.” Every Christian is expected to be a teacher in some sense: (a) by example (Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12); (b) open confession of faith (Matt. 10:32; Heb. 4:14; 10:23); (c) defense of one’s faith (1 Pet. 3:15; Jude 3); (d) evangelistically fulfilling the “ministry of reconciliation” (2 Cor. 5:17-21; cf. Matt. 28:18-20); and (e) some will go on to develop and utilize God-given teaching talent (Rom. 12:7; Eph. 4:11).

Instead, these readers needed to be re-taught the first/elementary principles of God’s word. Spiritual “milk” is for spiritual infants (5:12c-13; 1 Cor. 3:1-2; 14:20; cf. 1 Pet. 2:2), while spiritual “meat” or “solid food” is for the mature in faith (5:12c-14; 1 Cor. 2:6; 3:1-2; 14:20; Eph. 4:13-14). Unfamiliarity with God’s word leaves one spiritually weak and vulnerable. Conversely, regular use and practice of God’s word exercises and trains the senses so the mature Christian can make wise, responsible choices (cf. Phil. 1:9-10; 1 Thess. 5:21).

Admonition and Warning: the Danger of Not Progressing

“Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits” (Hebrews 6:1-3).

Moving on to “perfection” or “maturity” (cf. 2 Pet. 1:1-12; 3:17-18) requires progressing beyond the elementary teachings of Christ. The phrase tón tēs archēs tou Christou logon is literally “the word of the beginning of the Christ.” Rather than the objective genitive alluding to teachings “about Christ” (NASB, NIV, NRSV), the expression is better understood in the subjective genitive sense of teachings from Christ (and his inspired agents), i.e., Christ’s doctrine or the body of Christian teaching (cf. John 8:31-32, 51; 14:21, 23; 15:10, 14; 1 John 2:3-5; 2 John 9). The most basic of these teachings are listed in three sets of pairs: (1) repentance and faith; (2) baptisms and laying on of hands; (3) resurrection and eternal judgment.

The first of these is “repentance from dead works” (9:14; Acts 2:38; 3:19, 26; 26:17-20). Biblically understood, this involves at least four fundamental components: (a) godly sorrow due to sin (2 Cor. 7:9-10), (b) turning from sinful ways (Acts 3:19, 26), (c) turning to God and his ways (Acts 26:18-20), and (d) observable reformation of life (Acts 26:20).

Next is “faith toward God” (11:6; 12:2). Rather than the proverbial “blind leap in the dark,” genuine faith is built on assurance and conviction (11:1), without which God cannot be pleased (11:6). Biblical faith is neither inactive nor unresponsive nor divorced from obedience (11:8; cf. Jas. 2:14-26).

Teaching of baptísmōn concerns “baptisms” (N/KJV, NIV, NRSV), “washings” (NASB), “ablutions” (RSV) (cf. 9:10). At least seven “baptisms” are mentioned in the NT: of Moses (1 Cor. 10:1-2), of suffering (Mark 10:38-39), of fire (Matt. 3:11), Holy Spirit (Acts 1:5), for the dead (1 Cor. 15:29), John’s (Acts 18:25), and into Christ’s death, burial and resurrection (Rom. 6:3-5). The word “baptism” simply means immersion, and each of these baptisms was intended for a particular purpose and for specific individuals. The “doctrine of baptisms” could be the teaching about any or all of these. 

There were also ritual “washings” (baptismōn) among the pagans and Jews, and the idea here may be that of teaching the distinction between these and the baptism practiced by Christians, although in the context of Hebrews the Jewish ritual washings would seem to be more relevant (cf. 9:10; Mark 7:4). When Paul wrote his letter to the Ephesus church, there was only one valid baptism for penitent believers (Eph. 4:5): the baptism of the Great Commission (Matt. 28:19), a burial and resurrection in water (Col. 2:12; Acts 8:35 ff.), for the remission of sins (Acts 2:38), which places one into the community of the saved (Acts 2:41, 47; Gal. 3:27; etc.).

The “laying on of hands” had multiple purposes during the NT period: (a) customary sign recognizing and appointing persons for ministry (Acts 13:3; 1 Tim. 4:14; 5:22; cf. Acts 6:6; Num. 27:18-19, 23); (b) healing (Mark 5:23; 6:5; 16:18; Acts 28:8); (c) imparting miraculous power of the Holy Spirit by the apostles (Acts 6:5-8; 8:14-20; 19:6; 2 Tim. 1:6); (d) blessing (Matt. 19:13-15; cf. Mark 10:13; Luke 18:15).

Teaching about the “resurrection of the dead” (Acts 2:23-32; 3:14-15; 10:40; 1 Cor. 15:1-4, 12-20) was not accepted by everyone (Matt. 22:23; Acts 23:8; 1 Cor. 15:12). Jesus was the “firstborn” [protoktokos – ‘preeminent’] from the dead (Col. 1:18; Acts 13:34; 1 Cor. 15:1-4). Coinciding with Christ’s return (1 Thess. 4:16), the future resurrection pertains to everyone who has died, whether good or evil (John 5:28-29; Acts 24:15).

The “eternal judgment” (Acts 10:42; 17:30-31; 24:25) points to an appointed day in the future (Acts 17:31; Heb. 9:27) when God judges the world through Christ (Acts 10:42; 17:31) with everlasting rewards and punishments (Matt. 25:46). The word of Christ is the standard of judgment (John 12:48), and all are destined to stand before his judgment seat (2 Cor. 5:10).

“And this”—moving on to maturity—“we will do”—assuredly—“if God permits”—providentially according to his purpose (cf. Acts 18:21; 21:14; Rom. 1:10; 1 Cor. 4:19; 16:7; Jas. 4:13-15).

The Possibility of Apostasy and the Point of No Return

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned” (Hebrews 6:4-8).

It is possible for a child of God to fall from grace (cf. 3:12-13; 4:1; 10:35-38; 12:15, 25; 2 Pet. 2:20-22). It is possible for an unfaithful child of God to repent and be restored to faithfulness (cf. Acts 8:21-22; Gal. 6:1; Jas. 5:19-20). It is also possible for someone to become so hardened in sin that it is impossible to renew the defiantly rebellious one again to repentance (cf. 3:12; Matt. 7:6; John 8:42-47; 2 Thess. 2:9-12; 1 Cor. 1:18). The ASV reads, “… it is impossible to renew them again unto repentance, seeing [n. ‘the while’] they crucify to themselves the Son of God afresh, and put him to an open shame” (v. 6). For this type of person, who callously disregards what the Lord has done, Jesus’s death is worthless.

Using agricultural imagery (vv. 7-8), those who accept God’s gracious provisions and are fruitful in his service are blessed, whereas those who defiantly reject his goodness and gracious offerings through Christ are unfruitful and destined for condemnation (cf. Matt. 7:16-20; John 15:1-8). Let us learn from these admonitions and continue growing in our knowledge and faith.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Plural Authorship of Hebrews (Part 2),” Moore Perspective (20 July 2016), <Link>.

     ² NASB text and footnote: “him,” “Him,” or “this”? The phrase peri hou (neuter or masculine?) may be interpreted (a) generally, “about which matter,” (b) specifically, about the subject of Christ as high priest, (c) about Christ generally, (d) about Christ as high priest like Melchizedek, or (e) about Melchizedek (see P. Ellingworth, Hebrews 299). 

Related Posts: Hebrews 4:14–5:10, Heb 6:9-18

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 1 of 7

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16, NKJV).

We Have a Great High Priest

Jesus as “High Priest,” introduced in 2:17; 3:1, is a major theme of Hebrews (cf. 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). The original reading audience would no doubt have been aware of the Jewish high priests leading up to and including the approximate time Hebrews was written.¹ Jesus the Christ, however, now holds this position in God’s house forevermore. He has passed through the heavens, both coming and going (7:26; 9:24; cf. Acts 1:9; 2:34; 1 Pet. 3:22). 

Note the gradual identification in Hebrews of “a Son” (1:2), God’s Son (1:5, 8), “Jesus” (2:9), “Christ Jesus” (3:1), “Jesus the Son of God” (4:14). Because of our great High Priest, “let us hold fast” [krateō] (cf. 6:18) the “confession” [homologia] (cf. 3:1; 10:23; 2 Cor. 9:13; 1 Tim. 6:12),² the opposite of being ashamed, a secret disciple, forsaking the Lord, denying the Lord, or giving up (apostasy).

Our High Priest can sympathize with (lit. “suffer with”) our human weaknesses (4:15). He became one of us in order to:

o   Suffer and die for us, providing spiritual blessings (2:9-15).

o   Help us in the human plight (2:16, 18).

o   Be a merciful and faithful High Priest (2:17; cf. 1 Tim. 2:5-6), mediating between us and God.

o   Sympathize with our weaknesses, struggles, and temptations (2:18; 4:15).

He was tempted in all respects as we are (cf. 2:17; 1 John 2:16). After the forty days of temptation in the wilderness (Luke 4:1-13), the devil didn’t stop but merely “departed from him until an opportune time.” Even so, Jesus conquered the devil’s allurements “without sin” (cf. 9:28; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5) as he relied on the heavenly Father’s spiritual strength (John 5:30; 6:38; 8:29; Luke 5:16).

“Therefore” (4:16), let us approach the throne of grace “boldly” (NKJV) or “with confidence” (NASB) (cf. 3:6, 14; 6:19; 10:19). This is only possible through Jesus Christ, who grants us access to God (Eph. 3:12; cf. 1 Tim. 2:5; 1 John 2:1). Because of him the judgment seat becomes a “throne of grace.” But without accompanying faithfulness, rather than confident assurance there can only be fear (cf. 2:3; 3:12; 4:1). Whenever we need God’s help, we have full access to him through our High Priest (cf. 7:25; John 14:6; Phil. 4:6-9).

Qualifications of High Priest

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:1-4).

The Jewish high priest was taken from among men, “appointed for” (NKJV), “to act on behalf of” (ESV). In representing the people before God, the high priest himself must be humanly connected (cf. 2:17; 1 Tim. 2:5). He offers both gifts and sacrifices for sins (cf. 8:3-4; 9:9; 11:4), i.e., various offerings and animal sacrifices required by the law (Lev. 1–5).

He can “have compassion on” (NKJV) or “deal gently with” (ESV) those who go astray through ignorance,³ sympathizing with human frailties. The OT makes a distinction between two types of sinning. (a) Sin that is willful, intentional, presumptuous, defiant, and rebellious (Num. 15:30-31). This kind of sinner was to be “cut off” from among his people. In the context of Hebrews this would involve apostasy (cf. 3:12; 6:4-6; 10:26). (b) Sin that is done unwittingly, in ignorance, unintentionally (cf. 9:7; Num. 15:22-29). The Jewish high priest can be sympathetic because he himself is also subject to weakness (cf. 7:28; Ex. 32:1-5, 21-24; Num. 12:1-9; Lev. 10:1-2). Because of his shortcomings, he is also required to offer sacrifice for his own sins (Lev. 9:7; 16:6, 17).

The high priest was “called by God,” not taking the lofty position for himself. Korah and his cohorts wanting to take over the priesthood was a rebellion against God (Num. 16). In the first century AD the office of high priest was more of a political position than a purely religious one (cf. John 18:13, 24; Acts 4:6; 5:27-28; 7:1). Aaron and his sons were called by God for special service (Ex. 28:1 ff.; Num. 20:23-29; 25:10-13; Psa. 105:26), so not all Levites were priests, but all priests in the old-covenant system were Levites of the family of Aaron.

Jesus Christ is Amply Qualified to Serve as High Priest

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 5:5-6).

Christ did not give honor to himself to serve as High Priest (cf. John 8:54), the implication being that God appointed him. For the second time (cf. 1:5) Psalm 2:7 is quoted: “You are My Son, Today I have begotten you.” This prophetic psalm is applied not to Christ’s birth but to his resurrection (Acts 13:33) and here to his consequent exaltation. For the second time (cf. 1:13) Psalm 110:4 is quoted: “You are a priest forever According to the order of Melchizedek” (see also 5:6, 10; 6:20; 7:1-21). These quotes show Christ’s inseparable sonship and priesthood. He is qualified for priestly service in heaven rather than on earth (cf. 7:11-16) because he is God’s Son.

Christ’s Suffering as a Human

Jesus Christ, “who in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest ‘according to the order of Melchizedek’” (Hebrews 5:7-10).

“In the days of his flesh” refers to his existence on earth as a human being (cf. 2:9-18; 10:5, 20). Jesus qualifies as high priest in that he was human subject to weakness (cf. vv. 1-2). He “offered up prayers and supplications, with vehement cries and tears” (5:7b). While this may seem descriptive of the scene in Gethsemane (cf. Matt. 26:36-44; Mark 14:32-40; Luke 22:39-46), it also portrays his prayer life in general (cf. Luke 5:16; 6:12; Matt. 14:13, 23).

God was able to save him from death (cf. Matt. 26:39, 53), and Jesus was heard because of his godly fear/reverence/piety (cf. John 11:22, 41, 42). It was according to his own will that the Father heard and answered every prayer of his Son (cf. Matt. 26:39; John 5:30; 12:27-28; cf. 1 John 5:14). Although Jesus was a Son (cf. 1:2, 5, 8; 4:14), he had to learn obedience (5:8). Obedience, even for Jesus, is not something that comes naturally or just happens without intention and effort. It has to be learned (cf. 2:17; Luke 2:51-52).

Obedience was learned through suffering (cf. Phil. 2:8). Christ’s human suffering “perfected”⁴ or qualified him as High Priest (5:9; cf. 2:17-18). He thus became the author/source of eternal salvation (cf. 2:9; 10:10). But not unconditionally. Being saved eternally is reserved for all who obey him (cf. Matt. 7:21; John 3:16, 21, 36; Rom. 6:16-18; 2 Thess. 1:6-9; 1 John 2:3-4).

Christ was chosen/called by God (cf. v. 4), “according to the order of Melchizedek” (v. 10), quoting Psalm 110:4 (cf. v. 6; 6:20; 7:1-21). Since the Aaronic priesthood is terminated (7:12), it is not required that Christ be a physical descendent of Aaron or even Levi. Christ is priest according to a different order.

--Kevin L. Moore

Endnotes:

     ¹ Ishmael ben Fabus (58-62), Joseph Cabi ben Simon (62-63), Ananus ben Ananus (63), Joshua ben Damneus (63), Joshua ben Gamaliel (63-64), Mattathias ben Theophilus (65-66), Phannias ben Samuel (67-70).

     ² Note also the verb “confess” [homologeō] (Heb. 11:13; 13:15; Matt. 10:32-33; Rom. 10:9-10; 1 Tim. 6:12).  

     ³ The expression tois agnousin kai planōmenois is lit. “the ignorant and wayward” (one article), a hendiadys (cf. N. Lightfoot, Jesus Christ Today 106 n. 3). 

     ⁴ The verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); the noun teleíōsis means fulfillment, perfection (7:11); the noun teleiōtēs means perfecter, consummator (12:2); the verb teleutáō means to come to an end, to die (11:22); the noun télos means the end (3:6, 14; 6:8, 11; 7:3).

Related Posts: Hebrews 4:1-13, Hebrews 5:11–6:8

 

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