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HEBREWS 7

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HEBREWS 7

Special note on the subject of the priesthood of Christ
There are two ways in which the subject of the priesthood of Christ is approached in the Epistle to the Hebrews.  In chapters 1-7, the emphasis is on His person, and the way in which His life’s experiences down here, especially His temptations, qualify Him to serve as a priest who gives help and succour to those who likewise are passing through trials on the earth.  In this section, the writer draws upon the ministry of Melchisedec towards Abraham, and that mainly by comparison.

In Chapters 8-10, however, the emphasis is on His priesthood, and the way in which He brings His people into the good of His death, hence the subject of blood is foremost. In this second division, it is not progress through the world that is in view, but access into the heavenly sanctuary, and the writer draws on the illustration of Aaron, and the way in which he ministered to God, this time mainly by way of contrast.

We could set these things out as follows:

Chapters 1-7  Chapters 8-10
Emphasis on His Person Emphasis on His work
Jesus, the Son of God, personal names  Christ, official name
Comparison with Melchisedec  Contrast with Aaron
Progress through the world Entry into the Sanctuary
Basis of His help: His temptation      Basis of His help: His blood
Emphasis on His life down here Emphasis on His death, and His life in heaven

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 1 TO 10:

7:1  For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;

7:2  To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

7:3  Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

7:4  Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

7:5  And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

7:6  But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

7:7  And without all contradiction the less is blessed of the better.

7:8  And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

7:9  And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

7:10  For he was yet in the loins of his father, when Melchisedec met him.

Structure of the chapter
We are now in a position to notice the general structure of Hebrews 7, which may be divided into seven paragraphs, as follows: 

(a) Verses 1-3 Melchisedec, personally and officially, as a king-priest.
(b) Verses 4-10 The priesthood of Christ results in blessing for His people.The priesthood of Christ involves mediating when believers bring gifts to God.                 
(c) Verses 11-14 The priesthood of Christ supercedes the Levitical order.
(d) Verses 15-17 The priesthood of Christ is carried out in the energy of Divine Life.
(e) Verses 18-19 The priesthood of Christ is profitable to God.
(f) Verses 20-22 The priesthood of Christ does not cause God regret.
(g) Verses 23-28 The priesthood of Christ is continual, and effectual.

Each of these sections has a keyword, or words, either derived from things said about Melchisedec in verses 1-3, or from the quotation that the writer made in 5:6, where he began to speak about the order of Melchisedec.  We will notice these key words as we proceed.

The chapter may be divided into two main sections.  Verses 1-10 are based on Genesis 14, with its detail about Melchisedec meeting Abraham after he had defeated those who had taken his nephew Lot captive.  Laden with the spoils of his victory, Abraham was about to be met by the King of Sodom who would tempt him to keep those spoils for himself.  Before this, however, Melchisedec met him with bread and wine, and blessed him in the name of the Most High God.  As a result of this, Abraham was strengthened to resist the King of Sodom’s temptation, and he gave the best of the spoils to Melchisedec as the representative of God.

Verses 15-28 are based on Psalm 110, the only other place in the Old Testament where Melchisedec is mentioned.  This psalm was used by the Lord Jesus to show that He was David’s Lord, as well as David’s son, Matthew 22:41-46. It was also used by the apostle Peter on the day of Pentecost to support his announcement that the Lord Jesus was risen from the dead, and had ascended to heaven, Acts 2:34-36.  The men of Israel needed to realise that the ascension of the Messiah to heaven had been predicted in the Old Testament.

(a) Verses 1-3
Melchisedec, officially and personally, as king-priest.

7:1
For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;

In verses 1 and 2 we are told about things included in the Old Testament record.  Then in verse 3(i) we have things excluded from the Old Testament.  In verse 3(ii) we have things concluded from the Old Testament. 

For- the chapter is an elaboration on the words of 5:6, “Thou art a priest for ever after the order of Melchisedec”; 5:10, “called of God a high priest after the order of Melchisedec, and 6:20, “become high priest after the order of Melchisedec”.
This Melchisedec- the one mentioned in 5:10 and 6:20.  If we connect these two verses, then we see that our high priest is the author of eternal salvation, anchors us within the veil, and all this because He continueth ever as a priest after the order of Melchisedec.
King of Salem- it is not certain that this is Jerusalem, which was known formerly as Jebus. The Septuagint Version, (which may or may not be genuine), translates Psalm 76:2 as “his tabernacle is in peace”, not viewing the word Salem as a place-name.  Would the writer emphasise the significance of Salem if it was Jerusalem, seeing that he will urge his readers to distance themselves morally from that place in 13:12-14?  If Salem is the same as the Salim of John 3:23, then this is highly significant, as we shall see.
Priest of the Most High God- this is a title which emphasises God’s supremacy over all, which will be demonstrated during the reign of Christ over the earth in a coming day.  Melchisedec worshipped and served the one true God in the midst of the heathen world of Canaan.  He is a demonstration of the fact that God revealed Himself to others outside of Israel as it pleased Him.  Remarkably, he combined priesthood with kingship, as Christ does to perfection.  See Zechariah 6:13 and Isaiah 6:1, (remembering Uzziah sought to combine priesthood and kingship, and was judged for it, 2 Chronicles 26:16-23, and note also 27:2, concerning his son- it is good to learn from the mistakes of our forbears).
Who met Abraham returning from the slaughter of the kings- he himself is unaffected by their warring, for he is king of peace.  He meets Abraham before the king of Sodom makes his unrighteous suggestions, for Melchizedec is king of righteousness, and strengthens Abraham to make a righteous decision about the goods of Sodom.  He is supreme and in control in these two key areas, and thus is like Christ.
And blessed him- this prepares us for the idea that the priesthood of Christ is for our blessing.  This subject is returned to in verses 6,7.

7:2
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

To whom also Abraham gave a tenth part of all- as well as Melchizedec acting, Abraham also acted by giving God’s portion to Melchizedec.  He thus recognised that he was God’s representative.  The responses of God’s people are channelled through Christ, and this incident illustrates this.  The spoils of battle are given to God in gratitude.  The significance of this is brought out in verses 5-10.
First, being by interpretation, King of righteousness, and after that also King of Salem, which is, King of peace- the writer sees significance in the meaning of names, and their order, for righteousness must be established before peace can be known, as Romans 5:1 would indicate.  Melchisedec must have been an exceptional ruler if these things were true of him amidst the corruption all around.  Because of this he is taken up as an illustration of Him who is separate in nature from sinners, verse 26.  Compare Melchisedec’s character with that of Lot in Sodom, vexing his righteous soul with the unrighteousness of that city, as 2 Peter 2:8 reveals.

7:3
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Without father, without mother- that is, as far as the record goes.  He had a genealogy, as verse 6 indicates, but it is not recorded for a reason.  This is especially significant because Genesis is a book of genealogies, those generations being as follows: Of the heavens and of the earth, Genesis 2:4; of Adam, 5:2; of Noah, 6:9; of the sons of Noah, 10:1; of Shem, 11:10; of Terah, 11:27; of Ishmael, 25:12; of Isaac, 25:19; of Esau, 36:1; of Jacob, 37:2.
The details about Melchisedec are deliberately withheld to make him as much like the Son of God as it is possible for anyone to be.  The Lord Jesus has a genealogy in fact, so it is not that Melchisedec was not descended from anyone, for that would have made him unlike the Son of God in this respect.  Melchisedec’s priesthood, was not successional, so his father’s name is not relevant. So also Christ’s priesthood is not successional, handed down through the generations. Melchisedec’s priesthood was not natural, as if being born of a mother qualified him. His right to prieshood was from God, as is Christ’s.
Without descent- this means without (recorded) genealogy.  The reference is not to descendants, but ancestors.  Christ’s priesthood is not tribal, as was Levi’s.  This shows that Melchisedec was not another name for Shem.  Although the latter was still alive at this time, information about his father and his descendants is not withheld from us in the Scriptures, as is the case with Melchisedec.
Having neither beginning of days- not literally, but as far as the record goes.  Melchisedec comes on the scene without any details as to his early life being given us, (“neither beginning of days”), nor about what happened to him after he met and blessed Abraham, (“nor end of life”). Whilst it was not known, believers before Christ’s ascension, (when He was formally recognised by God as high priest), could only have dealings with God through Christ, for He said, “no man cometh unto the Father but by me”, John 14:6. In that sense He acted in a priestly way before He came into the world. John tells us that “he was in the world”, and the “was” is in the imperfect tense, telling us that Christ acted behind the scenes in the world in various ways before He became incarnate, and one of those ways was to be the means by which believers commune with God in Old Testament times.
Nor end of life- this is emphasised later, for Christ’s priesthood is after the power of an endless life. He “continueth ever”, and “ever liveth to make intercession for us”, verse 25.
But made like unto the Son of God- the “but” indicates the difference between the negative statements begun with the word “without”, and this positive one.  Only by the withholding of these details can he in any way be like the unique Son of God.
Abideth a priest continually- this is the main verb of the sentence that begins in verse 1.  It is also the main point of the passage, for there is nothing in Melchisedec’s record to say he did not abide continually, and as such he is an illustration of Christ’s ministry.

We may summarise things so far as follows:

Fact about Melchisedec Significance Contrast with Aaron
Without father Priesthood not successional.  Unlike sons of Levi.
Without mother Priesthood not natural. Carnal commandment.
Without descent  Priesthood not tribal.  Aaron must be of Levi.
Without beginning of days  Priesthood not temporal. Priesthood changed.
Without end of life  Priest not mortal.  Men that die.
Abideth …continually  Priesthood continual.  Not suffered to continue.


(b) Verses 4-10

The priesthood of Christ involves mediating when believers bring gifts to God
Keyword: Tithes

7:4
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

Now consider how great this man was- since he is like the Son of God, considering him will be profitable.  To consider means to think upon with interest and purpose, with the observation of details.
Unto whom even the patriarch Abraham gave a tenth of the spoils- the word patriarch is at the very end of the sentence for emphasis, “Abraham…and he the patriarch”.  He might have special reason to keep the spoils, as he had won them.  Did he feel his victory was as a result of Melchisedec’s intercession?  Where did Abraham learn that the tithe, or tenth part, was God’s part?  From Melchizedec?  Or was it because Abraham was “the Friend of God”?
By meeting Abraham before the king of Sodom came with his temptations to “keep the goods”, Genesis 14:21-23, Melchisedec succoured the one about to be tempted, see Hebrews 2:18.  Abraham had dealings with the priest of the Most High God, possessor of heaven and earth, so he could afford to let the goods go; but not before God had His portion.
Spoils are literally “the top of the heap”.  In other words, the best.  Do we give to God the first and best?  “Seek ye first the kingdom of God”, Matthew 6:33.  In verses 4-8 Abraham pays tithes and is blessed, whereas in verses 9-10, Levi pays tithes and is shown to be inferior.

7:5
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

And verily they that are of the sons of Levi, who receive the office of the priesthood- note the way the Levitical priesthood is magnified here, in order that when it is shown to be inferior, the contrast with the priesthood of Melchisedec is even more striking.
Have a commandment to take tithes of the people- their priesthood is so important that God commands them to collect tithes from the people. The paying of tithes to them was not the idea of the priests.
According to the law- their tithes were a legal requirement, whereas Abraham gave in gratitude for God’s grace to him in his victory.  Note the way the law and the priesthood of Levi are bound up together, so the civil and ceremonial law are connected.
That is, of their brethren, though they come out of the loins of Abraham- the Levites, and the rest of the tribes, all have the honour of coming from Abraham, but even though this is the case, Levi has the added privilege of coming from the priestly tribe, and functioning as priests for the rest of the nation, and hence must be supported.

7:6
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

But he whose genealogy is not counted from them- Melchisedec lived long before Levi, so is clearly not descended from him so as to inherit the right to receive tithes; this was not the determining factor. But this does not prevent Levi from acknowledging him, as verse 9 indicates.  Melchisedec did live at the same time as Abraham, however, but we are here assured, (despite the fact that Genesis does not tell us), that he was not descended from Abraham. So the “them” refers to Levi and Abraham.
Note the reference to genealogy, or pedigree, again, so Melchisedec did have one, but it is not recorded, for the special purpose of making him, as far as the record goes, like the Son of God, who as to His Deity is un-originated.
Received tithes of Abraham- since he was given the portion that is reserved for God, he must have been superior to Abraham the patriarch, the father of the faithful.
And blessed him that had the promises- the act of blessing was to invoke upon Abraham an appreciation of the things he had already been given by God.  He had received the promises, but needed to see them as superior to anything that Sodom could offer. 

The priesthood of Christ results in blessing for His people
Keyword: Bless

7:7
And without all contradiction the less is blessed of the better.

And without all contradiction- the writer begins like this because his readers may have difficulty with the idea of someone being better than Abraham, especially if that person is a Canaanite king!  They cannot gainsay his arguments though.
The less is blessed of the better- the whole of the epistle has to do with Someone better, even Christ, and Melchisedec illustrates Him.  A person who blesses with God’s blessing must already be in the good of the blessing himself. 

7:8
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

And here- on the one hand.
Men that die receive tithes- the tithe paid to Levi supports a dying cause, for the fact that the priests were not suffered to continue by reason of death is a sign of their inferiority, verse 23.
But here- on the other hand.
He receiveth them of whom it is witnessed that he liveth- witnessed, that is, by the eloquent testimony of the omission of his death in the Scriptural record.  Of course, Melchisedec was not alive when the epistle to the Hebrews was written.  Because his priesthood was a living one, paying tithes was worthwhile.

7:9
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

And as I may so say- the writer is confident he has authority from God to reason in the way that follows.
Levi also, who receiveth tithes, paid tithes in Abraham- this statement puts the two orders of priesthood in direct contrast, and is the crowning point of the argument, which explains why it is left until last, even though Abraham paying tithes is dealt with in verse 6.  By supporting the priesthood of Melchisedec, and giving to God via its priest, Levi, the one who gave his name to the Levitical and Aaronic priesthood, confesses its superiority.  In verse 6 the point was that the famous patriarch paid tithes, here, that Levi did so.  This means that the whole Levitical system is inferior to that of Melchisedec, and therefore of Christ, for He is High Priest after the order of Melchisedec.  The only logical step to take in view of this is to go “outside the camp” of the Levitical system, 13:13.
If Salem is the same as the Salim of John 3:23, then it was near to where John the Baptist, of the tribe of Levi, said “He must increase, but I must decrease”, John 3:30. John the Levite is acknowledging the greatness of Christ, and in so doing recognising the greatness of the priesthood He will have.

7:10
For he was yet in the loins of his father, when Melchisedec met him.

For he was yet in the loins of his father when Melchizedec met him- to be “in the loins of his father” is another way of saying, first, that he was not yet born, and second, that what was done by his ancestor, (not Levi’s father Jacob, but his great grandfather Abraham), committed him beforehand to a certain relationship. So Levi was committed by Abraham to acknowledge the superiority of Melchisedec. And this means that the priesthood of Levi was inferior to the priesthood of Melchisedec.

Notice the way in which three notable men have been built up in stature, and then reduced in favour of Christ:
Melchisedec:  King; priest of Most High God; blessed Abraham; received tithes on behalf of God.
BUT: he was only like the Son of God.
Abraham:  Responsible for the slaughter of the kings; the patriarch; had received promises.
BUT: he paid tithes to Melchisedec and was blessed by him.
Levi:  Received tithes; was commanded to do so; took those tithes from his brethren, even though they, and he, were all alike sons of Jacob.
BUT: like other men who die; paid tithes to Melchisedec through Abraham.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 11 TO 28:

7:11  If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

7:12  For the priesthood being changed, there is made of necessity a change also of the law.

7:13  For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

7:14  For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

7:15  And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

7:16  Who is made, not after the law of a carnal commandment, but after the power of an endless life.

7:17  For he testifieth, Thou art a priest for ever after the order of Melchisedec.

7:18  For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

7:19  For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

7:20  And inasmuch as not without an oath he was made priest:

7:21  (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

7:22  By so much was Jesus made a surety of a better testament.

7:23  And they truly were many priests, because they were not suffered to continue by reason of death:

7:24  But this man, because he continueth ever, hath an unchangeable priesthood.

7:25  Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

7:26  For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

7:27  Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

7:28  For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. 

(c) Verses 11-14
The priesthood of Christ supercedes the Levitical order.
Keyword: tribe.

The remainder of the chapter may be looked at in relation to the quotation from Psalm 110.  Verses 11-14 emphasise “order of Melchisedec”; verses 15-19, “priest for ever”; verses 20-22, “the Lord sware”; and verses 23-28, “will not repent”.

7:11
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

If therefore perfection were by the Levitical priesthood, (for under it the people received the law)- the “therefore” indicates that a conclusion is about to be drawn on the basis of the foregoing arguments.  One would expect that a priesthood that supported and enforced the requirements of the very law of God, (which by definition is perfect), would bring in the perfection that God demands.  But it is not so.
Note the linkage between the civil and ceremonial law, for some suggest that whilst the ceremonial is passed away, the civil is not.  See the symbolism of Exodus 4:27 where Moses, the one who will be the mediator of the law, and Aaron, the one who will be the Levitical and ceremonial high priest, kiss on Mount Sinai, the Mount of God, where the Law was given.
What further need was there- for what can there be beyond perfection?
That another priest should rise- the arrival of a different sort of priest is indication that the Levitical sort was not ideal.  To rise means to stand up, with which compare Nehemiah 7:65, where the people were waiting for a priest with Urim and Thummin to stand up.
After the order of Melchizedec- we should not think that “order” means a succession of priests; it simply means “arrangement”.  The priesthood of Christ is arranged in the same way as Melchizedec’s was. It goes without saying that He does not receive the priesthood because He is descended from Melchisedec, for He is not.
And not be called after the order of Aaron- the priesthood of Aaron supplies the writer with contrasts which further his arguments in chapters 8 to 10, but Christ was never called to function as a Levitical priest.

7:12
For the priesthood being changed, there is made of necessity a change also of the law.

For the priesthood being changed- the writer assumes we have seen the significance of his reasoning, and will agree that it is proved that the priesthood is in fact changed.  It is not just a change of priest, but of priesthood, the whole order of things.
There is made of necessity a change also of law- the governing principles must be different, seeing that the order is different.  Since the governing principles of the Levitical priesthood were those of the law of Moses, that law cannot govern the Melchizedec priest. The law and the priesthood stand together and fall together.

7:13
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

For he of whom these things are spoken- the word for “called” in verse 11 is the ordinary word for “to say”.  Hebrews 5:6 begins “As he saith also in another place”, and then “Thou art a priest for ever after the order of Melchisedec”, so the establishment of Christ as priest is by the spoken word of God to Him
Pertaineth to another tribe- showing that one of the laws governing the Levitical priesthood was that the priest must be of the tribe of Levi.
Of which no man gave attendance at the altar- no man of Judah would have been allowed to officiate at the altar in the tabernacle court. It is evident that if a priest is of a different tribe, yet is called of God to His office, then He must be of a different order. 

7:14
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

For it is evident that our Lord sprang out of Judah- the early believers clearly did not have any difficulty in seeing that the Lord Jesus was of the tribe of Judah.  “Our Lord” is a title which emphasises his exaltation as priest, in accordance with the words “The Lord said unto my Lord”, Psalm 110:1.  Now David’s Lord has become ours.  Lord, Jesus, and Son of God are all titles of Christ as priest, suggesting authority, sympathy and Divine sufficiency.
The word “sprang” is used of the sunrising, and also in connection with the Messianic title of Branch, Jeremiah 23:5; Zechariah 6:12.  In Luke 1:78, Zecharias, a Levitical priest, admits that light has not sprung up through Levi. Only Christ can call out of the darkness of Sinai, (Hebrews 12:18), into the light of His own glorious person, 1 Peter 2:9.
Of which tribe Moses spake nothing concerning priesthood- Moses was the mediator of the law, and also the writer of the book of Leviticus.  If Moses the mediator of the Law said nothing about it, whether in the giving of the law or the writing of the book of Leviticus, (the priest’s manual), then the matter is settled.
The Hebrews revered Moses as much as they did Abraham, and now both are appealed to as the writer unfolds his doctrine.  Christ is not king-priest because He is of the royal tribe of Judah, but rather because He has been made High Priest after the order of Melchizedec, and that order is a king-priest order or arrangement. Melchisedec was not a king because he was of Judah, nor priest because of Levi, for he was neither.

(d) Verses 15-17
The priesthood of Christ is carried out in the energy of Divine Life.
Keywords: For ever.

7:15
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

And it is yet far more evident- in verse 14 the evident thing was that He was of Judah as to His birth, but it is far more evident that He is risen from the dead, thus showing that His life was not dissolvable by death.  There would have been more witnesses to His resurrection in AD 68 than there were to His birth.
For that after the similitude of Melchisedec there ariseth another priest- since Melchisedec was made like the Son of God as far as the record goes, then the subsequent priesthood of Christ can be like his; but He has to exist first for Melchisedec to be like Him. 

Some of the similarities between Melchisedec’s priesthood and Christ’s are as follows:

MELCHISEDEC CHRIST
He has not to do with sacrificing on an altar.  Christ’s priestly ministry began after His sacrifice had been accepted, 7:28.
He grants blessings that were not known to Abraham before. Christ brings in “better promises”, 8:6.
He encouraged Abraham to resist temptation.  Christ is “able to succour them that are tempted”, 2:18.
He has the authority of a throne behind him, being a king. Christ as high priest is “set on the right hand of the throne of the Majesty in the heavens”, 8:1.
 He showed priestly discernment by seeing the danger Abraham was in, and priestly concern for him. Christ “ever liveth to make intercession for us”, 7:25).
He was king of righteousness in an unrighteous environment.  Christ is undefiled still, after His life in this defiled world, 7:26.
As far as the record goes, Melchisedec continued in his priesthood without interruption by death.  Christ “continueth ever”, 7:24, and “ever liveth”, 7:25).

Ariseth another priest- that is, a different sort of priest, to the same degree that Melchisedec’s priesthood was different to Aaron’s.

We learn from contrasts with Aarons’ priesthood, what Christ’s ministry is not like: 

AARON CHRIST
Aaron was priest because he was a descendant of Levi. Christ is high priest because He is Son of God, 5:5,6.   
Aaron needed special clothing of “glory and beauty”, Exodus 28:2, to fit him ceremonially for his work.  Christ’s character is one of official glory and moral beauty and honour.
Aaron was directed to officiate in accordance with the requirements of a legal ordinance. Christ’s ministry is in accordance with His own dissoluble life, with all that implies.
Aaron needed to offer sacrifices for his own sins, 7:27. Christ is sinless.
Aaron needed to constantly offer for the sins of the people, showing that the previous sacrifices had not been permanently effective, 10:11. Christ offered “one sacrifice for sins for ever”, 10:12.
Aaron was not able to bring the people in to the sanctuary. Christ brings in the better prospect of being able to draw nigh to God, 7:19.
Aaron could not bear the sight of the glory of God, so had to make a cloud of incense to shield him, in the presence of God, Leviticus 16:12,13.
 Christ appears in the presence of God, 9:24, and is on the right hand of the Majesty on high, 1:3.

7:16
Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Who is made- the word “made” means “constituted”, “made to become”. The reference is to the fact that he has been made a high priest.
Not after the law of a carnal commandment- this priest is constituted as such not in accordance with the governing principle of a commandment which came to men in the flesh.  “Carnal” could be translated “fleshen”, not fleshly in the evil sense of unspiritual, (although many Levitical priests were this), but suited to life in the flesh down here, hedged about as it is by earthly limitations and relationships which render a person unfit to minister in the heavenly sanctuary.
But after the power of an endless life- His prieshood is in relation to the fact that His life has been shown, by resurrection, to be indissoluble or indestructible by death, and therefore is endless. He is not regulated by commandments, but serves in the energy of His Deity, and hence He is priest because He is the Son of God. One of the reasons why Christ rose from the dead was because He is the Living One, (Revelation 1:18, margin), sharing Divine, eternal life with the Father and the Spirit. He is fitted, therefore, to minister in the Heavenly Sanctuary, which is the Father’s House, His eternal dwelling.  For this reason Melchisedec’s death was not recorded in Scripture, and he is said to abide a priest continually.
Another feature of the life the Lord Jesus possesses is that it involves knowledge, for eternal life gives the capacity to know God, John 17:3.  He who is eternal life personified, 1 John 1:1-3, knows fully the requirements of God regarding the care of His people, and is able to function in accordance with that complete knowledge.  Aaron could only minister as instructed by God; Christ knows perfectly the Divine requirements, without them having to come to Him as a law.

7:17
For he testifieth, Thou art a priest for ever after the order of Melchisedec.

For he testifieth, Thou art a priest for ever after the order of Melchizedec- as long as the life of our priest lasts, He shall be priest; in other words, for ever.  The praises of God’s people shall always be offered “by Him”, 13:15.  The writer is now dealing with the various parts of the quotation from Psalm 110:4 he has used since 5:6.  Having based his thoughts about melchisedec on the history in the book of Genesis, the wrIter now turns to the prophecy about Melchisedec found in the book of Psalms. It is God who testifies in Psalm 110, whereas in chapter 10:5-18 we find the testimonies of Christ and the Spirit.

Summary of verses 18-28

Verse 19 Unsurpassed prospect
Verse 22 Unalterable proclamation
Verse 24 Unchangeable priesthood
Verse 25 Unlimited provision
Verses 26-28 Unrivalled perfection

(e) Verses 18-19
The priesthood of Christ is profitable to God.

7:18
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

For there is verily a disanulling of the commandment going before- by making Christ a high priest after the order of Melchisedec God set aside the former order as being no longer of value, together with the commandments which regulated it.
For the weakness and unprofitableness thereof- the Levitical system had not the dynamic needed to bring men into the presence of God, and hence He was not profited by their worship.  Note the contrast between the weakness of the law and the power of Christ’s life, verse 16.  Unprofitableness is that which is not beneficial or serviceable.

7:19
(For the law made nothing perfect), but the bringing in of a better hope did; by the which we draw nigh unto God.

(For the law made nothing perfect)- this is true in various connections, but here it did not provide the circumstances whereby the ordinary Israelite could draw near to God.
But the bringing in of a better hope did- the word “did” has been supplied, for there is no corresponding word in the original.  On the one hand there is the disannulling of the commandment, verse 18, and on the other, the bringing in of a better hope or prospect through Christ.  The better hope is the sum total of all the blessings of which Christ is the guarantor.  In particular, the blessing of being able to draw nigh to God.
By which we draw nigh to God- on the ground of this hope set before us, 6:18-20, we have the encouragement and the ability to draw nigh to God.  The law was unable to effect this.  As we respond, God is profited.  As the Lord Jesus Himself declared, “The Father seeketh worshippers”, John 4:23.  The Lord Jesus ensures by His ministry that those worshippers have free access to the immediate presence of God.

(f) Verses 20-22
The priesthood of Christ does not cause God regret.
Keyword: Oath.

7:20
And inasmuch as not without an oath he was made priest:

And inasmuch as- see on verse 22, “by so much”.  The truth that He was made priest by God’s oath is a weighty one, with far-reaching consequences.
Not without an oath he was made priest- note the negative reference to Aaron not made priest by oath.  There was no Divine oath at his consecration.  If there had been, the Levitical system would have been permanent.

7:21
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

(For those priests were made without an oath; but this with an oath- “this” means “this priest”, even Christ, made priest in accordance with Psalm 110:4, now quoted.
By him that said unto him, The Lord sware, and will not repent, Thou art a priest for ever after the order of Melchisedec:)- by uttering an oath God shows “the immutability of His counsel”, 6:17, and this gives “strong consolation”, 6:18.  The word for repent means regret.  God will never regret installing Christ as High Priest, but He did surely regret the actions of those of Aaron’s line, such as Nadab, Abihu, Eli, Annas, and Caiaphas.  “Sware” is in the past; “will not repent” is in the future, showing God’s utmost confidence in His Son. 

7:22
By so much was Jesus made a surety of a better testament.

By so much- this expression links with the “inasmuch”, (meaning “by how much”), in verse 20.  The question in verse 20 is, “by how much?” the answer is found here, “by so much”.  By the truth contained in verses 20,21, which speaks of Christ as priest by oath, there is given reason why the covenant of which he is about to speak is better.  For it is not only new, but everlasting, underwritten by the oath of God, which makes Him the priest-minister of the blessings of that covenant.
Was Jesus made a surety of a better testament- a surety is a personal guarantee. Note the seven references to Him under this name in the epistle, 2:9; 6:20; 7:22; 10:19; 12:2; 12:24; 13:12. The personal guarantee is given character by the personal name. His integrity makes it valid. He has been fully tested, and therefore is qualified, (perfected) to act for His people before God.
The testament is better for the following reasons:
1. It is established on better promises, 8:6.
2. The covenant victim is Christ Himself, 9:16.
3. It is ratified in the heavenly sanctuary, 9:24.
4. The effects are final.
5. It deals with sins, 10:18.
6. It avails for both Israel and for believing Gentiles, 2 Corinthians 3.

(g) Verses 23-28
The priesthood of Christ is continual, and effectual.
Keyword: Continue.

7:23
And they truly were many priests, because they were not suffered to continue by reason of death:

And they truly were many priests- that is, down the centuries, not at one time, although there were many at the time of Christ’s birth.  Perhaps the reference is to the genealogies of priests such as in 1 Chronicles 6:3-15.  Note the reference in that passage to the Captivity; emphasising that those priests were unable to save the people to the uttermost.
Because they were not suffered to continue by reason of death- they were mortal, “fleshen” men, not possessing indissoluble, indestructible life.

7:24
But this man, because he continueth ever, hath an unchangeable priesthood.

But this man- a solitary, unique man, in contrast to the many Levitical priests.
Because he continueth ever- death no longer has dominion over Him, and His life is endless literally, as Melchisedec’s was typically. This is one reason why the priesthood of Christ cannot begin before He died, or else He also, like the Levitical priests, “would not be suffered to continue by reason of death”.  Compare also “abideth a priest continually”, verse 3. Could He be said to abide a priest continually while He was dead and buried?
Hath an unchangeable priesthood- He will never hand over to a successor, nor shall His priesthood revert to being Levitical.  He who knows us through and through will never be replaced with a novice.  It is not that the order does not change, for that is already proved in verses 11-14, but that the priestly office does not change.  Note the contrast between creation which shall be changed, and Christ who is the Same, 1:11,12. 

7:25
Therefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

Wherefore- on the basis of the features detailed in verses 11-24.
He is able also to save them to the uttermost- He is not only surety for the blessings, but Saviour for the blemishes.  The word uttermost literally means outermost.  Those in extreme circumstances are not too far gone for Him to save them from their trouble.  Peter might have thought that by denying his Lord he had gone beyond the limit of recovery.  Yet the Lord has assured him beforehand that He had prayed for him, Luke 22:31,32, and that he would be converted, or turned round, from his denial, and be enabled to strengthen his brethren so that they do not deny as he had.
That come unto God by him- as we approach to God, verse 19, we do so as those who have failed in some way.  But Christ is fully able to “bear the iniquity of the holy things”, Exodus 28:38; that is, the iniquity which otherwise would make holy things unholy.  As Aaron had a golden plate with “Holiness to the Lord” inscribed on it, so Christ has the holiness of His Father in mind all the time, as John 17:11 shows.
We approach God with assurance, not only because of the blood of Jesus, but also because we have a great priest over the house of God, 10:19-22.  We also come unto God and His throne to obtain mercy and find grace to help in time of need, 4:16.  Perhaps if Lot had come to Melchisedec, as Abraham did, things would have been different for him.
Seeing he ever liveth to make intercession for them- He is always living with a view to interceding for His own.  Aaron was chosen to assist Moses because he could speak well, Exodus 4:14.  But he spoke wrongly at Sinai, Exodus 32:5; held his peace about Nadab and Abihu, Leviticus 10:3; made excuses for his failure, Leviticus 10:19; and in Numbers 12:2 spoke against Moses.
The Christian’s High Priest has no such shortcomings.  He intercedes when the adversary seeks to condemn, Romans 8:34, (see also Luke 22:31,32, where Peter was prayed for before the trial came), when believers sin, 1 John 2:1, and when the difficulties and temptations of the way overwhelm us.  He is the author of eternal salvation, 5:9, for the safety which we shall know in eternity, is ours now.

7:26
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

For such an high priest- as described in previous verses.
Became us- that is, He is becoming to us, eminently suited to our need.  He has no fault or sin to hinder Him in His ministry for us.
Who is holy- this is not the usual word for holy, which is hagios; this is hosios, which is a combination of mercy, kindness and holiness.  (See its use in Acts 13:34, 35, where it is translated “sure mercies”, and “Holy One”). This combination was seen in the life and ministry of Christ; it was not the priest and Levite of Aaron’s line which had compassion on the man fallen among thieves, Luke 10:33.  He has taken His holy character to heaven, for it is “who is”, not “who was”.
Harmless- this means guileless, without an evil thought.  A marked contrast to the priests as they clamoured for Christ’s death.  See also Jacob’s prophecy concerning Levi, Genesis 49:5-7, where he said that “instruments of cruelty are in their habitations”.  Christ’s thoughts towards us as He intercedes are only good.  He will never be like Elijah, who interceded against the people of God, Romans 11:2.
Undefiled- free from contamination; that is, not simply ceremonially clean, but actually.  See Leviticus 22:1-3, where the priests were warned that defilement would mean banishment from the Lord’s presence.  The Lord Jesus did not need to be washed, as Aaron did when he was consecrated, Exodus 29:4.
Separate from sinners- the verb is passive, meaning He was separated by another.  It is said of Aaron that he was “separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord, to minister unto Him, and to bless in His name for ever”, 1 Chronicles 23:13.  He failed, however, and these ministries are carried out in a better and fuller way by Christ, who has been separated from the failed line of Aaron by being saluted by God as High Priest after the order of Melchisedec, 5:10.  The name “Levi” means joined, but Christ is separated.
And made higher than the heavens- He has passed through the heavens, and is seated at the right hand of God, the place of power and influence.  He is minister of the heavenly sanctuary, 8:1,2.  Aaron entered into an earthly tabernacle, whereas Christ has entered into the “true tabernacle”, heaven itself, 8:2; 9:24.  This is the only sanctuary that true believers know.  What folly, in the light of these verses, to speak of earthly, man-made buildings as sanctuaries!  The Lord Jesus declared to the woman of Samaria that “ye shall neither in this mountain, nor yet at Jerusalem, worship the Father”, John 4:21.

7:27
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

Who needeth not daily, as those high priests- having spoken of His positive virtues, the writer now contrasts Him with Aaron and his successors.  They sinned every day, whereas all the days of Christ’s flesh were marked by piety, 5:7.
To offer up sacrifice, first for his own sins, and then for the people’s- this may refer to daily offerings at Israel’s altar, or it may be a reference to the Day of Atonement, since daily means day by day, on each successive Day of Atonement, when matters were resolved before God.  Aaron needed to offer for his own sins first, so that he could then minister for the people.
For this he did once, when he offered up himself- the “this” refers to offering for the people.  We must not confuse offering with burning on the altar.  The offering of the sacrifice was the bringing of it near the altar.  Animals had to be brought to the altar to be killed, but Christ came willingly, and presented Himself at Calvary as a willing victim.  Since He was not priest until He ascended, then He cannot have acted as a priest at His own sacrifice. 

7:28
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

For the law maketh men high priests which have infirmity- because of their inherent weakness, they were liable to sin, as 5:2,3 indicates.
But the word of the oath, which was since the law- because the law was not rendered out of date until Christ died, this proves that He was not High Priest at that time.  Note the contrast between the impersonal way the law made men priests, with the personal word of the oath of God. The expression “since the law” does not mean “since the law was given at Sinai”, but rather, “since the law was done away at Calvary”.
Maketh the Son- the name Jesus is not mentioned here, since the contrast is between weak, infirm priests, and the Son who acts according to the power of His Divine and endless life.
Who is consecrated for evermore- at his consecration, Aaron’s hands were filled with various parts of the sacrifices, and this is what consecration means in the Old Testament; it is literally “to fill the hand”.  So Christ, as He lifts up His pierced hands, (figuratively speaking), in intercession for His people, shows the Father the evidence of His completed work at Calvary.  Here the Greek word is the same as in 2:10; 5:9, “to be qualified, fully equipped”.  By the experiences He passed through down here, the Lord Jesus is able to deal fully with every situation in which we need His priestly help.  Since He is fully-equipped, He is able to fully save.

 

 

HEBREWS 5

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HEBREWS 5
Survey of the chapter
The writer has told us in 4:14 that we have not a high priest after a certain sort.  Now he tells who was a high priest after that sort, even Aaron.  The shortcomings of Aaron are spoken of by way of contrast to Christ.  Then Aaron’s certain similarity to Christ in the way he was given the priesthood is set out.  Thirdly, the features that marked Christ when He was here in dependent manhood, which prepared Him for His present ministry.  Having introduced the Melchizedec order of priesthood for the first time in the epistle, the writer rebukes the Hebrews for not being in a mature state, and therefore unable to readily take in the truths they were about to be told.

Structure of the chapter

(a) Verses 1-3 The infirmity of Aaron Christ was not self-condemned.
(b) Verses 4-6 The induction into the priesthood. Christ was not self-appointed.
(c) Verses 7-9 The intensity of Christ’s life-sufferings. Christ was not self-willed.
(d) Verses 10-14 The immaturity of the Hebrews. Christ was not appreciated.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 5, VERSES 1 TO 3:

5:1  For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

5:2  Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

5:3  And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

(a) Verses 1-3
The infirmity of Aaron.
Christ was not self-condemned.

5:1
For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

For every high priest taken from among men is ordained for men in things pertaining to God- we are now given reasons why our high priest is not like other high priests, as 4: 15 with its negative statement had made clear He was not.  The first difference is that Aaron was taken from among men, whereas our high priest, although true man, is one of the persons of the Godhead.
That he may offer both gifts and sacrifices for sins- Aaron was appointed to minister to God in the priest’s office, in connection with “everything of the altar, and within the veil”, Numbers 18:7.  Christ on the other hand, began His ministry after the question of sins had been finally dealt with. 

5:2
Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

Who can have compassion on the ignorant, and on them that are out of the way- the word compassion is “metriopatheo”, meaning “to treat with mildness and moderation, and to bear gently with”.  This is in contrast to the “sumpatheo” of 4:15 that Christ is marked by.  Aaron’s dealings with the Israelites was measured and restricted, for the reason now given.
For that he himself also is compassed with infirmity- Aaron ministered from a position of weakness, and needed to moderate his responses to the people because of his own shortcomings.  They could turn round to him and point to what he did at the foot of Sinai, Exodus 32:1-8, when he made the molten calf, (unfaithfulness); or when his sons failed at their consecration and he had to hold his peace, Leviticus 10:3, (helplessness); or when he and Miriam criticised Moses, Numbers 12:1, (rebellion); or when he and Moses struck the rock instead of speaking to it, (disobedience and rash speaking), Numbers 20:10-12.  It is noticeable that these four examples of failure all involved speech or non-speech.  So Aaron announces at Sinai “these be thy gods O Israel, which brought you out of the land of Egypt”.  He had nothing to say when his sons died, but held his peace; he spoke against Moses, and was with Moses when the latter spake inadvisedly with his lips in the matter of water from the rock, Psalm 106:33.  These are examples of Aaron being ignorant and out of the way, showing he was flawed in character, and could not sympathise with the people from a position of moral superiority, as Christ can.  Those who were out of the way, (and therefore in a carnal state of mind), could rebuff him if he tried to remonstrate with them by saying that he himself had made mistakes.

5:3
And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

And by reason hereof he ought, as for the people, so also for himself, to offer for sins- this shows that infirmities lead to sin on the part of those who are ignorant of God’s ways, and wander away from them.  Aaron shares in this, and hence has to offer for his sins as well as the sins of others.  In fact, the offering for a priest was greater than for one of the people, for his responsibility was greater.
It is true that Paul gloried in his infirmities, 2 Corinthians 12:5, but only in the sense that he used the weakness they represented as a means of curbing his pride.  We have already noted in connection with 4:15 that our high priest is able to sympathise with us in our infirmities, without having the infirmities Himself.  He feels what we feel, because the pressure that comes to us through infirmities He knew because of His sympathy with the men and women of His day.  Chapter 7:27,28 makes very clear that our high priest did not have to offer for His own sins.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 5, VERSES 4 TO 6:

5:4  And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

5:5  So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

5:6  As He saith also in another place, Thou art a priest for ever after the order of Melchisedec.

(b) Verses 4-6
The induction into the priesthood.
Christ was not self-appointed.

5:4
And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

And no man taketh this honour unto himself, but he that is called of God, as was Aaron- no man is able to step forward and claim the priesthood as of right.  We remember the judgement which fell upon Uzziah for usurping the position of priest, and in effect, appointing himself, 2 Chronicles 27:16-23.  To be high priest was a great honour for Aaron, but he could not take it to himself on his own initiative.

5:5
So also Christ glorified not himself to be made an high priest; but he that said unto Him, Thou art my Son, to day have I begotten thee.

So also Christ glorified not himself to be made an high priest- now the word glory can be used, for Christ receives the priesthood in the full glory of His own person.  It is not a case, as it was with Aaron, of an unworthy man being put into a worthy office, and therefore being honoured beyond his deserts, for Christ is worthy of all honour.  Rather, it is an office by which Christ glorifies His Father.  In so doing, He fulfils perfectly the desire of God that there be a priest who would minister unto Him in the priest’s office.  That said, He did not assert Himself so as to be appointed priest, but rather waited the Father’s time.  He was utterly deserving of glory, but nonetheless in humility waited.  Instead of glorifying Himself, He glorified the one who appointed Him, as the next words show.
But he that said unto him, Thou art my Son, to day have I begotten thee- this is a quotation from Psalm 2:7.  The Father’s time has come, and a particular day dawns during which He will elevate His Son to priesthood.  There is no question of becoming a Son here, because as we have seen from chapter one, Christ’s sonship means He is God, and as such He cannot change.  It is a matter of being instated in a sphere of responsibility as Firstborn Son.  Hebrews 3:6 describes Christ as Son over God’s house, and part of His duty is to act as priest.
Psalm 2 can be thought of as initially referring to David or Solomon in a limited sense, but only as prefiguring Christ the true Messiah.  The nation of Israel was declared to be the firstborn son of God in Exodus 4:22,23; Hosea 11:1.  So the king, representing the nation as he did, was given the same title.  Hence the promise to Israel’s king in Psalm 89:27, “I will make him my firstborn, higher than the kings of the earth”.
Psalm 2:7 is quoted three times in the New Testament.  In Acts 13:33 the idea is of Him being placed in the position of responsibility as prophet, at His baptism.  In Hebrews 1:5 He is to be king over the earth in the future.  Here, His present ministry in heaven as high priest is in view.

 5:6
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

As he saith also in another place, Thou art a priest for ever after the order of Melchisedec- this is a quotation from Psalm 110.  Because He is risen and ascended, (and Peter interprets Psalm 110 as being about Christ’s ascension, not David’s, in Acts 2:34,35), He is clear of everything and anyone who could possibly prevent Him successfully carrying out His office.  He is therefore priest for ever, and will maintain His people through the whole of eternity.  Because He is priest after Melchizedec’s order, He does not need to sacrifice, for His ministry begins after Calvary is accomplished, and His sacrifice there was once-for-all in character.  We do not read of Melchizedec offering sacrifice, but he did succour and save Abraham when he was about to be tempted by the king of Sodom.  Like Christ, he was able to succour them that are tempted.
Note the “also”, linking Psalm 2 and Psalm 110 together as referring to the same event, namely, Christ’s ascension.  This shows that the linking of “this day have I begotten Thee” to the birth of Christ is incorrect.  After all, we are not begotten on our birthday.  There is clearly a vital link between Christ as Firstborn Son, charged with the responsibility of administering over God’s house, and His present position at the right hand of God which Psalm 110 opens with.  In Psalm 2:7 where the words are originally found, the “I” is emphatic. 

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 5, VERSES 7 TO 9:

5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

5:8  Though he were a Son, yet learned he obedience by the things which he suffered;

5:9  And being made perfect, he became the author of eternal salvation unto all them that obey him;

(c) Verses 7-9
The intensity of Christ’s life-sufferings.
Christ was not self-willed.

5:7
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Who in the days of his flesh- this reversion back to the days of His flesh shows that His priesthood began after He had left this scene.  The Jesus who is in heaven for us is the Jesus who was here in the flesh.  Aaron wore a garment of fine linen, that which had grown up in the earth.  Christ needed no special robe to make Him acceptable, but it is as if every day of His life in the flesh was another thread in Christ’s priestly robe.  There was no more fine and refined person than the Lord Jesus, and He bears that character in heaven.  The writer is now going to show that Christ’s qualifications to minister as our high priest are far superior to Aaron’s.  His flesh is a wider thought than His body.  The life of man is the life of flesh, and although sinless, Christ’s manhood was the same as ours, for He had taken part of the same flesh and blood as us, 2:14.  We are about to be shown the character of the earthly life of Christ, as opposed to the defects in the life of Aaron as high priest.
When he had offered up prayers- the psalmist related his prayers to the incense and the sacrifices that were offered to God in the temple, Psalm 141:2.  The writer sees this as being true of Christ, that His prayers arose to God with a fragrance and acceptance that was distinctive.  We do not read of Him praying in the temple courts, but wherever He lifted up His heart to God in prayer became a holy place.  Compare Matthew 12:6, where a cornfield becomes a temple if He is there.
And supplications- these are deeply felt needs, expressed by one who comes to another for help.  When down here in the flesh, Christ was entirely cast upon God for everything.
With strong crying- the word used here is one that imitates the cry of the raven.  The cry of a raven is instinctive, and cannot really be imitated by another bird, so cannot be forced or faked.  This therefore is the genuine cry of one who is in deep need.
And tears- when asked who the Jews thought He was, one of the names the disciples mentioned was Jeremiah, who was noted for his weeping.  Although He had a special joy as He pleased His Father, John 15:11, yet nonetheless it is true that He was the Man of Sorrows, meaning He was especially marked out as a sorrowing one, so much so that He personifies sorrow, for it finds its fullest expression in Him.
Unto him that was able to save him from death- so He had taken such a place of dependence and relative weakness, that He had to ask to be saved, not of course from sin, but from death itself.  But even in this He thought of His people, for He desired to issue forth in resurrection so that He might be their priest in heaven.  See Isaiah 49:8, where the day of salvation is the day of His resurrection.
And was heard in that he feared- not the fear of terror, but godly, reverential fear as expressed by one who is pious.  This fear is the mingling of love and filial fear which ideally expresses piety towards God.  His prayer to be saved from death was answered because of His personal piety.  As the Sin-bearer on the cross, His prayer seemed not to be heard, Psalm 22:2, but that does not mean it would not be answered, and answered it was, for He emerged in resurrection, Psalm 22:21. The most trying experience for Christ was to go into death, for He is the author of life, and death is alien and an enemy.  If He successfully passed through this experience with His piety intact, than we are sure no lesser trial could have spoiled Him.

5:8
Though he were a Son, yet learned he obedience by the things which he suffered;

Though he were a Son- as the Son of God He shared every attribute of God, including the right to command.  Yet He was being fitted for priesthood by His life-experiences down here, and hence has to learn things as a man that He could not learn as the Son of God in heaven.  And learn these things He did, even though He was still the Son of God when upon earth.  In order to have the moral right as a man to command people to obey, He must show He was obedient to His Father when here.
Yet learned he obedience by the things which he suffered- He did not have to be disciplined so as to obey, but He did have to learn what it was to obey.  He now knows what it is to obey, and has responded in obedience to His Father’s every command, and thus has the moral right to expect obedience from His people. He obeyed even though that meant suffering, so we cannot make the excuse that the suffering we pass through exempts us from obedience.  As in all things, He has led the way as our Captain on the path of salvation and glory, 2:10.
He learned what it was to suffer, and to accept those sufferings as from His Father, and to obey Him despite the trials that came His way.  His life-sufferings did not make Him want to rebel, but to obey further.  In all these experiences He displayed the utmost piety, or godly fear. There was no questioning of the ways of God; no resentment; no doubting of God’s goodness. And because of this His prayer was heard, and He issued forth in resurrection to begin a priestly ministry on behalf of His people when they are tried in similar ways.  This is the most difficult way to learn what it is to obey.  To obey the command to not eat of the tree of knowledge involved no suffering for Adam, for there was a plentiful supply of fruit elsewhere in the garden.  To obey the command to speak to the rock involved no suffering for Aaron, but he disobeyed.  Christ however, in the most extreme pressure that suffering brings upon a man, nevertheless obeyed perfectly and willingly.  He did not try to excuse Himself from suffering and obeying on the basis that He was God’s Son.

5:9
And being made perfect, he became the author of eternal salvation unto all them that obey him;

And being made perfect- we have already seen how that Aaron was not morally superior to the people; but Christ is so different.  To be made perfect means here to be perfectly qualified to undertake a task successfully.  We have already learnt that He was made perfect though sufferings, 2:10.
He became the author of eternal salvation- so it is that the salvation we shall know in eternity, we may know now, in time. The salvation He authors knows no limit that time and circumstances could impose upon it. This is a sign of the eternal security of the believer. Just as He experienced salvation from the ultimate enemy, and emerged to never die or suffer again, so we shall know a like experience at the resurrection of the saints.  But in the here and now we may know the salvation from lesser troubles that His ministry as priest secures for us.
Unto all them that obey him- having established the moral right to expect others to obey, and having been given the task of administering as God’s Son over the house of God, He has every right to expect obedience.  We learned in chapters three and four that faith takes the form of obedience, and this becomes a definition of what a Christian is; all who claim to be believers, then, must demonstrate the genuineness of their claim by obeying God’s Son.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 5, VERSES 10 TO 14:

5:10  Called of God an high priest after the order of Melchisedec.

5:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.

5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. 

(d) Verses 10-14
The immaturity of the believers.
Christ was not appreciated.

5:10
Called of God an high priest after the order of Melchisedec.

Called of God an high priest after the order of Melchisedec- the word for “called ” used here means “to salute, or address”.  As He ascended to God’s presence in heaven, God hailed Him as High Priest, showing that He was worthy of that high office.  This way of putting things shows that He becomes high priest in virtue of past piety shown. He is not high priest on probation, but God can confidently establish Him in the position, knowing beforehand that He will be faithful.  We do not read of other priests associated with Melchizedec, so he is never called high priest.  The Epistle to the Hebrews never calls believers priests, although the activities they are encouraged to engage in are certainly priestly in character.  The purpose of the epistle is to concentrate on the glories of Christ.  Peter’s first epistle is the one to turn to for information about Christian priesthood.
We never read of Melchizedec offering sacrifices, or ministering at an altar, for he is a foreshadowing of the one who entered into His priestly ministry with the work of sacrifice over.  What Melchizedec did do was (i) bless God, (ii) bless Abraham, (iii) receive tithes on God’s behalf, and (iv) offer Abraham succour and encouragement before the king of Sodom came to him with his tempting offer, see Genesis 14:17-20.
The order of Melchizedec has not to do with a line or succession of priests, but with the way the priesthood was arranged or ordered.  It is these features of Melchizedec’s priesthood that make him a fit example of Christ’s ministry.  Note that the word high can legitimately be added to the word priest now, for not only is the Lord Jesus ascended up on high, and high above all others in moral superiority, but He now has others associated with Him, and He is high over them as well.
Like Melchizedek, who met Abraham when he was flushed with success, and before the king of Sodom came with his temptations, Christ gives to those who ask Him that needed strength to overcome temptations.  Melchizedek succoured Abraham with bread and wine, ordinary foodstuffs but with deep significance.  The king of Sodom would have given Abraham a life of luxury, but he learnt to be content with ordinary fare.  Christ, too, brings forth the bread and wine.  The “bread” of His life lived in constant fellowship with the Father, and with constant victory over temptation.  The “wine” of His death, whereby He overcame the most fierce attack of the enemy and secured the salvation of His people.

5:11
Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

Of whom we have many things to say- which things he does say in chapter seven.
And hard to be uttered, seeing ye are dull of hearing- the difficulty lay not in the writer’s ability as a teacher, but rather in the dullness of understanding of the hearers.  This may confirm the idea that the words of this epistle were first given orally.  If they are the words of Apollos, then it is said of him that he was “an eloquent man, and mighty in the scriptures”, and “mightily convinced the Jews”, Acts 18:24,28.  The apostle Paul complained that he was hindered in his ministry by the immaturity of his readers, and he had to restrict what he said to them, 1 Corinthians 3:1-3.

5:12
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

For when for the time ye ought to be teachers- it is the duty of those who preach and teach to do so with a view to preparing the next generation to pass on what they have learned.  The apostle Paul’s word to Timothy was, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also”, 2 Timothy 2:2. Judging by the time they had been saved, the Hebrews should have long ago developed as teachers.
Ye have need that one teach you again- they had forgotten what they had learned, and needed to be established in first things again.
Which be the first principles of the oracles of God- the oracles of God are the teachings from God found in the Old Testament.  The phrase is literally “the elements of the beginning of the oracles of God”.  So it is not even the beginning of the oracles that is in view, but the elements of that beginning.  The word elements was used of the alphabet, the rudimentary basis of all speech.  The oracles of God continue into the New Testament, the beginning of them was in the Old Testament, and it is the basic, foundational truths of God’s revelation that is in view here.  If the significance of Old Testament things had been more evident to them, perhaps there would not have been those amongst them who were inclined to return to Old Testament rituals.

5:13
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.

For every one that useth milk is unskilful in the word of righteousness: for he is a babe- the same sort of figure of speech the apostle Paul used in 1 Corinthians 3:1-3 just referred to.  The apostle Peter used this figure of speech in a different sense, for he encourages believers to earnestly desire the milk of the word as new-born babes earnestly desire milk, 1 Peter 2:2.  He is not advocating that we stay immature, but that we remain as those who strongly desire to learn from God.  Because the subject under discussion is Melchisidec, and he was king of righteousness, 7:2, the subject of righteousness will surely come up; but sadly the readers and hearers were immature in this.

5:14
But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

But strong meat belongeth to them that are of full age- in contrast to being babes, the writer now speaks of those who have grown up.  For them, strong meat is an appropriate diet.
Even those who by reason of use have their senses exercised to discern both good and evil- he now defines those who are of full age; it is those who by exercise of conscience in the things of righteousness have matured, and are able to discern between good and evil.  For righteousness is the standard by which good and evil is known.  We see how important a knowledge of the things of God is, for it is needful so that we are able to lead moral lives.  It is important that the ministry of the word of God should address matters that are relevant to this great aim of living lives that please God.  Notice it is “by reason of use” that our senses are exercised; we must constantly exercise our spiritual senses, so that we do not get out of practice in the things of righteousness.  “Bodily exercise profiteth (to a) little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come”, 1 Timothy 4:7,8.
The word “discern” has to do with distinguishing.  The words for good “kalon” and “evil”, (kakon), are very similar, so great care is even needed to distinguish them. Great care is needed, also, to distinguish between the good things of God’s oracles, and the evil things of man’s traditions in Judaism.