{"id":1084,"date":"2012-01-25T21:41:25","date_gmt":"2012-01-25T21:41:25","guid":{"rendered":"http:\/\/christian-gospel.info\/?p=1084"},"modified":"2024-11-01T12:51:56","modified_gmt":"2024-11-01T12:51:56","slug":"hebrews-7-2","status":"publish","type":"post","link":"https:\/\/christiangospel.online\/?p=1084","title":{"rendered":"HEBREWS 7"},"content":{"rendered":"

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HEBREWS 7<\/b><\/span><\/p>\n

Special note on the subject of the priesthood of Christ<\/b>
\nThere are two ways in which the subject of the priesthood of Christ is approached in the Epistle to the Hebrews.\u00a0 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.\u00a0 In this section, the writer draws upon the ministry of Melchisedec towards Abraham, and that mainly by comparison.<\/span><\/p>\n

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.<\/span><\/p>\n

We could set\u00a0these things out\u00a0as follows:<\/span><\/p>\n\n\n\n\n\n\n\n\n\n
Chapters 1-7\u00a0<\/strong><\/span><\/td>\nChapters 8-10<\/strong><\/span><\/td>\n<\/tr>\n
Emphasis on His Person<\/span><\/td>\nEmphasis on His work<\/span><\/td>\n<\/tr>\n
Jesus, the Son of God, personal names\u00a0<\/span><\/td>\nChrist, official name<\/span><\/td>\n<\/tr>\n
Comparison with Melchisedec\u00a0<\/span><\/td>\nContrast with Aaron<\/span><\/td>\n<\/tr>\n
Progress through the world<\/span><\/td>\nEntry into the Sanctuary<\/span><\/td>\n<\/tr>\n
Basis of His help: His temptation\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/td>\nBasis of His help: His blood<\/span><\/td>\n<\/tr>\n
Emphasis on His life down here<\/span><\/td>\nEmphasis on His death, and His life in heaven<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 1 TO 10:<\/span><\/strong><\/span><\/p>\n

7:1\u00a0 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;<\/strong><\/span><\/p>\n

7:2\u00a0 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;<\/strong><\/span><\/p>\n

7:3\u00a0 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.<\/strong><\/span><\/p>\n

7:4\u00a0 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.<\/strong><\/span><\/p>\n

7:5\u00a0 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:<\/strong><\/span><\/p>\n

7:6\u00a0 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.<\/strong><\/span><\/p>\n

7:7\u00a0 And without all contradiction the less is blessed of the better.<\/strong><\/span><\/p>\n

7:8\u00a0 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.<\/strong><\/span><\/p>\n

7:9\u00a0 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.<\/strong><\/span><\/p>\n

7:10\u00a0 For he was yet in the loins of his father, when Melchisedec met him.<\/strong><\/span><\/p>\n

Structure of the chapter
\n<\/span><\/strong>We are now in a position to notice the general structure of Hebrews 7, which may be divided into seven paragraphs, as follows:\u00a0<\/span><\/p>\n\n\n\n\n\n\n\n\n\n
(a)<\/span><\/td>\nVerses 1-3<\/span><\/td>\nMelchisedec, personally and officially, as a king-priest.<\/span><\/td>\n<\/tr>\n
(b)<\/span><\/td>\nVerses 4-10<\/span><\/td>\nThe priesthood of Christ results in blessing for His people.The priesthood of Christ involves mediating when believers bring gifts to God.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/td>\n<\/tr>\n
(c)<\/span><\/td>\nVerses 11-14<\/span><\/td>\nThe priesthood of Christ supercedes the Levitical order.<\/span><\/td>\n<\/tr>\n
(d)<\/span><\/td>\nVerses 15-17<\/span><\/td>\nThe priesthood of Christ is carried out in the energy of Divine Life.<\/span><\/td>\n<\/tr>\n
(e)<\/span><\/td>\nVerses 18-19<\/span><\/td>\nThe priesthood of Christ is profitable to God.<\/span><\/td>\n<\/tr>\n
(f)<\/span><\/td>\nVerses 20-22<\/span><\/td>\nThe priesthood of Christ does not cause God regret.<\/span><\/td>\n<\/tr>\n
(g)<\/span><\/td>\nVerses 23-28<\/span><\/td>\nThe priesthood of Christ is continual, and effectual.
\n<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

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.\u00a0 We will notice these key words as we proceed.<\/span><\/p>\n

The chapter may be divided into two main sections.\u00a0 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.\u00a0 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.\u00a0 Before this, however, Melchisedec met him with bread and wine, and blessed him in the name of the Most High God.\u00a0 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.<\/span><\/p>\n

Verses 15-28 are based on Psalm 110, the only other place in the Old Testament where Melchisedec is mentioned.\u00a0 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.\u00a0 The men of Israel needed to realise that the ascension of the Messiah to heaven had been predicted in the Old Testament.<\/span><\/p>\n

(a) Verses 1-3
\nMelchisedec, officially and personally, as king-priest.<\/strong><\/span><\/p>\n

7:1
\nFor this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;<\/strong><\/span><\/p>\n

In verses 1 and 2 we are told about things included<\/em> in the Old Testament record.\u00a0 Then in verse 3(i) we have things excluded<\/em> from the Old Testament.\u00a0 In verse 3(ii) we have things concluded<\/em> from the Old Testament.\u00a0<\/span><\/p>\n

For-<\/i><\/span><\/strong> <\/i>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”.
\nThis Melchisedec-<\/i><\/span><\/strong> <\/i>the one mentioned in 5:10 and 6:20.\u00a0 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.
\nKing of Salem-<\/i><\/span><\/strong> 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.\u00a0 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?\u00a0 If Salem is the same as the Salim of John 3:23, then this is highly significant, as we shall see.
\nPriest of the Most High God-<\/i><\/span><\/strong> 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.\u00a0 Melchisedec worshipped and served the one true God in the midst of the heathen world of Canaan.\u00a0 He is a demonstration of the fact that God revealed Himself to others outside of Israel as it pleased Him.\u00a0 Remarkably, he combined priesthood with kingship, as Christ does to perfection.\u00a0 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).
\nWho met Abraham returning from the slaughter of the kings-<\/i><\/span><\/strong> he himself is unaffected by their warring, for he is king of peace.\u00a0 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.\u00a0 He is supreme and in control in these two key areas, and thus is like Christ.
\nAnd blessed him-<\/i><\/span><\/strong> this prepares us for the idea that the priesthood of Christ is for our blessing.\u00a0 This subject is returned to in verses 6,7.<\/span><\/p>\n

7:2
\nTo 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;<\/strong><\/span><\/p>\n

To whom also Abraham gave a tenth part of all-<\/i><\/span><\/strong> as well as Melchizedec acting, Abraham also acted by giving God’s portion to Melchizedec.\u00a0 He thus recognised that he was God’s representative.\u00a0 The responses of God’s people are channelled through Christ, and this incident illustrates this.\u00a0 The spoils of battle are given to God in gratitude.\u00a0 The significance of this is brought out in verses 5-10.
\nFirst, being by interpretation, King of righteousness, and after that also King of Salem, which is, King of peace-<\/i><\/span><\/strong> 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.\u00a0 Melchisedec must have been an exceptional ruler if these things were true of him amidst the corruption all around.\u00a0 Because of this he is taken up as an illustration of Him who is separate in nature from sinners, verse 26.\u00a0 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.<\/span><\/p>\n

7:3
\nWithout 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.<\/strong><\/span><\/p>\n

Without father, without mother-<\/i><\/span><\/strong> that is, as far as the record goes.\u00a0 He had a genealogy, as verse 6 indicates, but it is not recorded for a reason.\u00a0 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.
\nThe details about Melchisedec are deliberately withheld to make him as much like the Son of God as it is possible for anyone to be.\u00a0 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.\u00a0 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.
\nWithout descent-<\/i><\/span><\/strong> this means without (recorded) genealogy.\u00a0 The reference is not to descendants, but ancestors.\u00a0 Christ’s priesthood is not tribal, as was Levi’s.\u00a0 This shows that Melchisedec was not another name for Shem.\u00a0 Although the latter was still alive at this time, information about his father and his descendants is not withheld from us in the Scriptures,\u00a0as is the case\u00a0with Melchisedec.
\nHaving neither beginning of days- <\/i><\/span><\/strong>not literally, but as far as the record goes.\u00a0 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.
\nN<\/b><\/i>or end of life- <\/i><\/span><\/strong>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.
\nBut made like unto the Son of God-<\/i><\/span><\/strong> <\/i>the “but” indicates the difference between the negative statements begun with the word “without”, and this positive one.\u00a0 Only by the withholding of these details can he in any way be like the unique Son of God.
\nAbideth a priest continually-<\/i><\/span><\/strong> this is the main verb of the sentence that begins in verse 1.\u00a0 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\u2019s ministry.<\/span><\/p>\n

We may summarise things so far as follows:<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n
Fact about Melchisedec<\/strong><\/span><\/td>\nSignificance<\/strong><\/span><\/td>\nContrast with Aaron<\/strong><\/span><\/td>\n<\/tr>\n
Without father<\/span><\/td>\nPriesthood not successional.\u00a0<\/span><\/td>\nUnlike sons of Levi.<\/span><\/td>\n<\/tr>\n
Without mother<\/span><\/td>\nPriesthood not natural.<\/span><\/td>\nCarnal commandment.<\/span><\/td>\n<\/tr>\n
Without descent\u00a0<\/span><\/td>\nPriesthood not tribal.\u00a0<\/span><\/td>\nAaron must be of Levi.<\/span><\/td>\n<\/tr>\n
Without beginning of days\u00a0<\/span><\/td>\nPriesthood not temporal.<\/span><\/td>\nPriesthood changed.<\/span><\/td>\n<\/tr>\n
Without end of life\u00a0<\/span><\/td>\nPriest not mortal.\u00a0<\/span><\/td>\nMen that die.<\/span><\/td>\n<\/tr>\n
Abideth …continually\u00a0<\/span><\/td>\nPriesthood continual.<\/span><\/td>\n\u00a0Not suffered to continue.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n


\n(b) Verses 4-10<\/strong><\/span><\/p>\n

The priesthood of Christ involves mediating when believers bring gifts to God
\nKeyword: Tithes<\/strong><\/span><\/p>\n

7:4
\nNow consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.<\/strong><\/span><\/p>\n

Now consider how great this man was-<\/i><\/span><\/strong> since he is like the Son of God, considering him will be profitable.\u00a0 To consider means to think upon with interest and purpose, with the observation of details.
\nUnto whom even the patriarch Abraham gave a tenth of the spoils-<\/i><\/span><\/strong> the word patriarch is at the very end of the sentence for emphasis, “Abraham…and he the patriarch”.\u00a0 He might have special reason to keep the spoils, as he had won them.\u00a0 Did he feel his victory was as a result of Melchisedec’s intercession?\u00a0 Where did Abraham learn that the tithe, or tenth part, was God’s part?\u00a0 From Melchizedec?\u00a0 Or was it because Abraham was “the Friend of God”?
\nBy 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.\u00a0\u00a0Abraham 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.
\nSpoils are literally “the top of the heap”.\u00a0 In other words, the best.\u00a0 Do we give to God the first and best?\u00a0 “Seek ye first the kingdom of God”, Matthew 6:33.\u00a0 In verses 4-8 Abraham pays tithes and is blessed, whereas in verses 9-10, Levi pays tithes and is shown to be inferior.<\/span><\/p>\n

7:5
\nAnd 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:<\/strong><\/span><\/p>\n

And verily they that are of the sons of Levi, who receive the office of the priesthood-<\/i><\/span><\/strong> 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.
\nHave a commandment to take tithes of the people-<\/i><\/span><\/strong> 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.
\nAccording to the law-<\/i><\/span><\/strong> their tithes were a legal requirement, whereas Abraham gave in gratitude for God’s grace to him in his victory.\u00a0 Note the way the law and the priesthood of Levi are bound up together, so the civil and ceremonial law are connected.
\nThat is, of their brethren, though they come out of the loins of Abraham-<\/i><\/span><\/strong> 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.<\/span><\/p>\n

7:6
\nBut he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.<\/strong><\/span><\/p>\n

But he whose genealogy is not counted from them-<\/i><\/span><\/strong> 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.\u00a0 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.
\nNote 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.
\nReceived tithes of Abraham-<\/i><\/span><\/strong> 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.
\nAnd blessed him that had the promises-<\/i><\/span><\/strong> the act of blessing was to invoke upon Abraham an appreciation of the things he had already been given by God.\u00a0 He had received the promises, but needed to see them as superior to anything that Sodom could offer.\u00a0<\/span><\/p>\n

The priesthood of Christ results in blessing for His people
\nKeyword: Bless<\/strong><\/span><\/p>\n

7:7
\nAnd without all contradiction the less is blessed of the better.<\/strong><\/span><\/p>\n

And without all contradiction-<\/i><\/span><\/strong> 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!\u00a0 They cannot gainsay his arguments though.
\nThe less is blessed of the better-<\/i><\/span><\/strong> the whole of the epistle has to do with Someone better, even Christ, and Melchisedec illustrates Him.\u00a0 A person who blesses with God’s blessing must already be in the good of the blessing himself.\u00a0 <\/span><\/p>\n

7:8
\nAnd here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.<\/strong><\/span><\/p>\n

And here-<\/i><\/span><\/strong> on the one hand.
\nMen that die receive tithes-<\/i><\/span><\/strong> 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.
\nBut here-<\/i><\/span><\/strong> on the other hand.
\nHe receiveth them of whom it is witnessed that he liveth-<\/i><\/span><\/strong> witnessed, that is, by the eloquent testimony of the omission of his death in the Scriptural record.\u00a0 Of course, Melchisedec was not alive when the epistle to the Hebrews was written.\u00a0 Because his priesthood was a living one, paying tithes was worthwhile.
\n<\/span><\/p>\n

7:9
\nAnd as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.<\/strong><\/span><\/p>\n

And as I may so say-<\/i><\/span><\/strong> the writer is confident he has authority from God to reason in the way that follows.
\nLevi also, who receiveth tithes, paid tithes in Abraham-<\/i><\/span><\/strong> 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.\u00a0 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.\u00a0 In verse 6 the point was that the famous patriarch paid tithes, here, that Levi did so.\u00a0 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.\u00a0 The only logical step to take in view of this is to go “outside the camp” of the Levitical system, 13:13.
\nIf 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.<\/span><\/p>\n

7:10
\nFor he was yet in the loins of his father, when Melchisedec met him.<\/strong><\/span><\/p>\n

For he was yet in the loins of his father when Melchizedec met him-<\/i><\/span><\/strong> 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.<\/span><\/p>\n

Notice the way in which three notable men have been built up in stature, and then reduced in favour of Christ:
\nMelchisedec:\u00a0<\/strong> King; priest of Most High God; blessed Abraham; received tithes on behalf of God.
\nBUT<\/strong>: he was only like<\/em> the Son of God.
\nAbraham:\u00a0<\/strong> Responsible for the slaughter of the kings; the patriarch; had received promises.
\nBUT<\/strong>: he paid tithes to Melchisedec and was blessed by him.
\nLevi:\u00a0<\/strong> Received tithes; was commanded to do so; took those tithes from his brethren, even though they, and he, were all alike sons of Jacob.
\nBUT<\/strong>: like other men who die; paid tithes to Melchisedec through Abraham.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 11 TO 28:<\/span><\/strong><\/span><\/p>\n

7:11\u00a0 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?<\/strong><\/span><\/p>\n

7:12\u00a0 For the priesthood being changed, there is made of necessity a change also of the law.<\/strong><\/span><\/p>\n

7:13\u00a0 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.<\/strong><\/span><\/p>\n

7:14\u00a0 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.<\/strong><\/span><\/p>\n

7:15\u00a0 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,<\/strong><\/span><\/p>\n

7:16\u00a0 Who is made, not after the law of a carnal commandment, but after the power of an endless life.<\/strong><\/span><\/p>\n

7:17\u00a0 For he testifieth, Thou art a priest for ever after the order of Melchisedec.<\/strong><\/span><\/p>\n

7:18\u00a0 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.<\/strong><\/span><\/p>\n

7:19\u00a0 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.<\/strong><\/span><\/p>\n

7:20\u00a0 And inasmuch as not without an oath he was made priest:<\/strong><\/span><\/p>\n

7:21\u00a0 (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:)<\/strong><\/span><\/p>\n

7:22\u00a0 By so much was Jesus made a surety of a better testament.<\/strong><\/span><\/p>\n

7:23\u00a0 And they truly were many priests, because they were not suffered to continue by reason of death:<\/strong><\/span><\/p>\n

7:24\u00a0 But this man, because he continueth ever, hath an unchangeable priesthood.<\/strong><\/span><\/p>\n

7:25\u00a0 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.<\/strong><\/span><\/p>\n

7:26\u00a0 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;<\/strong><\/span><\/p>\n

7:27\u00a0 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.<\/strong><\/span><\/p>\n

7:28\u00a0 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.\u00a0<\/strong><\/span><\/p>\n

(c) Verses 11-14
\nThe priesthood of Christ supercedes the Levitical order.<\/strong>
\nKeyword: tribe.<\/strong><\/span><\/p>\n

The remainder of the chapter may be looked at in relation to the quotation from Psalm 110.\u00a0 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”.<\/span><\/p>\n

7:11
\nIf 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?<\/strong><\/span><\/p>\n

If therefore perfection were by the Levitical priesthood, (for under it the people received the law)-<\/i><\/span><\/strong> the “therefore” indicates that a conclusion is about to be drawn on the basis of the foregoing arguments.\u00a0 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.\u00a0 But it is not so.
\nNote the linkage between the civil and ceremonial law, for some suggest that whilst the ceremonial is passed away, the civil is not.\u00a0 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.
\nWhat further need was there-<\/i><\/span><\/strong> for what can there be beyond perfection?
\nThat another priest should rise-<\/i><\/span><\/strong> the arrival of a different sort of priest is indication that the Levitical sort was not ideal.\u00a0 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.
\nAfter the order of Melchizedec-<\/i><\/span><\/strong> we should not think that “order” means a succession of priests; it simply means “arrangement”.\u00a0 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.
\nAnd not be called after the order of Aaron-<\/i><\/span><\/strong> 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.<\/span><\/p>\n

7:12
\nFor the priesthood being changed, there is made of necessity a change also of the law.<\/strong><\/span><\/p>\n

For the priesthood being changed-<\/i><\/span><\/strong> 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.\u00a0 It is not just a change of priest, but of priesthood, the whole order of things.
\nThere is made of necessity a change also of law-<\/i><\/span><\/strong> the governing principles must be different, seeing that the order is different.\u00a0 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.<\/span><\/p>\n

7:13
\nFor he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.<\/strong><\/span><\/p>\n

For he of whom these things are spoken-<\/i><\/span><\/strong> the word for “called” in verse 11 is the ordinary word for “to say”.\u00a0 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
\nPertaineth to another tribe-<\/i><\/span><\/strong> showing that one of the laws governing the Levitical priesthood was that the priest must be of the tribe of Levi.
\nOf which no man gave attendance at the altar-<\/i><\/span><\/strong> 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.\u00a0<\/span><\/p>\n

7:14
\nFor it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.<\/strong><\/span><\/p>\n

For it is evident that our Lord sprang out of Judah-<\/i><\/span><\/strong> the early believers clearly did not have any difficulty in seeing that the Lord Jesus was of the tribe of Judah.\u00a0 “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.\u00a0 Now David’s Lord has become ours.\u00a0 Lord, Jesus, and Son of God are all titles of Christ as priest, suggesting authority, sympathy and Divine sufficiency.
\nThe word “sprang” is used of the sunrising, and also in connection with the Messianic title of Branch, Jeremiah 23:5; Zechariah 6:12.\u00a0 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),\u00a0into the light of His own glorious person, 1 Peter 2:9.
\nOf which tribe Moses spake nothing concerning priesthood-<\/i><\/span><\/strong> Moses was the mediator of the law, and also the writer of the book of Leviticus.\u00a0 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.
\nThe Hebrews revered Moses as much as they did Abraham, and now both are appealed to as the\u00a0writer unfolds his doctrine. \u00a0Christ 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.<\/span><\/p>\n

(d) Verses 15-17
\nThe priesthood of Christ is carried out in the energy of Divine Life.<\/strong>
\nKeywords: For ever.<\/strong><\/span><\/p>\n

7:15
\nAnd it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,<\/strong><\/span><\/p>\n

And it is yet far more evident-<\/i><\/span><\/strong> 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.\u00a0 There would have been more witnesses to His resurrection in AD 68 than there were to His birth.
\nFor that after the similitude of Melchisedec there ariseth another priest-<\/i><\/strong><\/span> 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.\u00a0<\/span><\/p>\n

Some of the similarities between Melchisedec’s priesthood and Christ’s are as follows:<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n
MELCHISEDEC<\/strong><\/span><\/td>\nCHRIST<\/strong><\/span><\/td>\n<\/tr>\n
He has not to do with sacrificing on an altar.\u00a0<\/span><\/td>\nChrist’s priestly ministry began after His sacrifice had been accepted, 7:28.<\/span><\/td>\n<\/tr>\n
He grants blessings that were not known to Abraham before.<\/span><\/td>\nChrist brings in “better promises”, 8:6.<\/span><\/td>\n<\/tr>\n
He encouraged\u00a0Abraham to resist temptation.\u00a0<\/span><\/td>\nChrist is “able to succour them that are tempted”, 2:18.<\/span><\/td>\n<\/tr>\n
He has the authority of a throne behind him, being a king.<\/span><\/td>\nChrist as high priest is “set on the right hand of the throne of the Majesty in the heavens”, 8:1.<\/span><\/td>\n<\/tr>\n
\u00a0He showed priestly discernment by seeing the danger Abraham was in, and priestly concern for him.<\/span><\/td>\nChrist “ever liveth to make intercession for us”, 7:25).<\/span><\/td>\n<\/tr>\n
He was king of righteousness in an unrighteous environment.\u00a0<\/span><\/td>\nChrist is undefiled still, after His life in this defiled world, 7:26.<\/span><\/td>\n<\/tr>\n
As far as the record goes, Melchisedec continued in his priesthood without interruption by death.\u00a0<\/span><\/td>\nChrist “continueth ever”, 7:24, and “ever liveth”, 7:25).<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Ariseth another priest-<\/i><\/span><\/strong> that is, a different sort of priest, to the same degree that Melchisedec’s priesthood was different to Aaron’s.<\/span><\/p>\n

We learn from contrasts with Aarons’ priesthood, what Christ’s ministry is not like:\u00a0<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n
AARON<\/strong><\/span><\/td>\nCHRIST<\/strong><\/span><\/td>\n<\/tr>\n
Aaron was priest because he was a descendant of Levi.<\/span><\/td>\nChrist is high priest because He is Son of God, 5:5,6.\u00a0\u00a0\u00a0<\/span><\/td>\n<\/tr>\n
Aaron needed special clothing of “glory and beauty”, Exodus 28:2, to fit him ceremonially for his work.\u00a0<\/span><\/td>\nChrist’s character is one of official glory and moral beauty and honour.<\/span><\/td>\n<\/tr>\n
Aaron was directed to officiate in accordance with the requirements of a legal ordinance.<\/span><\/td>\nChrist’s ministry is in accordance with His own dissoluble life, with all that implies.<\/span><\/td>\n<\/tr>\n
Aaron needed to offer sacrifices for his own sins, 7:27.<\/span><\/td>\nChrist is sinless.<\/span><\/td>\n<\/tr>\n
Aaron needed to constantly offer for the sins of the people, showing that the previous sacrifices had not been permanently effective, 10:11.<\/span><\/td>\nChrist offered “one sacrifice for sins for ever”, 10:12.<\/span><\/td>\n<\/tr>\n
Aaron was not able to bring the people in to the sanctuary.<\/span><\/td>\nChrist brings in the better prospect of being able to draw nigh to God, 7:19.<\/span><\/td>\n<\/tr>\n
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.
\n<\/span><\/td>\n		Christ appears in the presence of God, 9:24, and is on the right hand of the Majesty on high, 1:3.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

7:16
\nWho is made, not after the law of a carnal commandment, but after the power of an endless life.<\/strong><\/span><\/p>\n

Who is made-<\/i><\/span><\/strong> the word “made” means “constituted”, “made to become”. The reference is to the fact that he has been made a high priest.
\nNot after the law of a carnal commandment-<\/i><\/span><\/strong> this priest is constituted as such not in accordance with the governing principle of a commandment which came to men in the flesh.\u00a0 “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.
\nBut after the power of an endless life-<\/i><\/strong><\/span> 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.\u00a0 For this reason Melchisedec’s death was not recorded in Scripture, and he is said to abide a priest continually.
\nAnother 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.\u00a0 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.\u00a0 Aaron could only minister as instructed by God; Christ knows perfectly the Divine requirements, without them having to come to Him as a law.<\/span><\/p>\n

7:17
\nFor he testifieth, Thou art a priest for ever after the order of Melchisedec.<\/strong><\/span><\/p>\n

For he testifieth, Thou art a priest for ever after the order of Melchizedec-<\/i><\/span><\/strong> as long as the life of our priest lasts, He shall be priest; in other words, for ever.\u00a0 The praises of God’s people shall always be offered “by Him”, 13:15.\u00a0 The writer is now dealing with the various parts of the quotation from Psalm 110:4 he has used since 5:6.\u00a0 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.<\/span> It is God who testifies in Psalm 110, whereas in chapter 10:5-18 we find the testimonies of Christ and the Spirit.<\/span><\/p>\n

Summary of verses 18-28<\/b><\/span><\/p>\n\n\n\n\n\n\n\n
Verse 19<\/span><\/td>\nUnsurpassed prospect<\/span><\/td>\n<\/tr>\n
Verse 22<\/span><\/td>\nUnalterable proclamation<\/span><\/td>\n<\/tr>\n
Verse 24<\/span><\/td>\nUnchangeable priesthood<\/span><\/td>\n<\/tr>\n
Verse 25<\/span><\/td>\nUnlimited provision<\/span><\/td>\n<\/tr>\n
Verses 26-28<\/span><\/td>\nUnrivalled perfection<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
    \n
  1. \n
      \n
    1. <\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

      (e) Verses 18-19
      \nThe priesthood of Christ is profitable to God.<\/strong><\/span><\/p>\n

      7:18
      \nFor there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.<\/strong><\/span><\/p>\n

      For there is verily a disanulling of the commandment going before-<\/i><\/span><\/strong> 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.
      \nFor the weakness and unprofitableness thereof-<\/i><\/span><\/strong> 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.\u00a0 Note the contrast between the weakness of the law and the power of Christ’s life, verse 16.\u00a0 Unprofitableness is that which is not beneficial or serviceable.<\/span><\/p>\n

      7:19
      \n(For the law made nothing perfect), but the bringing in of a better hope did; by the which we draw nigh unto God.<\/strong><\/span><\/p>\n

      (For the law made nothing perfect)-<\/i><\/span><\/strong> this is true in various connections, but here it did not provide the circumstances whereby the ordinary Israelite could draw near to God.
      \nBut the bringing in of a better hope did-<\/i><\/span><\/strong> the word “did” has been supplied, for there is no corresponding word in the original.\u00a0 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.\u00a0 The better hope is the sum total of all the blessings of which Christ is the guarantor.\u00a0 In particular, the blessing of being able to draw nigh to God.
      \nBy which we draw nigh to God-<\/i><\/span><\/strong> on the ground of this hope set before us, 6:18-20, we have the encouragement and the ability to draw nigh to God.\u00a0 The law was unable to effect this.\u00a0 As we respond, God is profited.\u00a0 As the Lord Jesus Himself declared, “The Father seeketh worshippers”, John 4:23.\u00a0 The Lord Jesus ensures by His ministry that those worshippers have free access to the immediate presence of God.<\/span><\/p>\n

      (f) Verses 20-22
      \nThe priesthood of Christ does not cause God regret.<\/strong>
      \nKeyword: Oath.<\/strong><\/span><\/p>\n

      7:20
      \nAnd inasmuch as not without an oath he was made priest:<\/strong><\/span><\/p>\n

      And inasmuch as-<\/i><\/span><\/strong> see on verse 22, “by so much”.\u00a0 The truth that He was made priest by God’s oath is a weighty one, with far-reaching consequences.
      \nNot without an oath he was made priest-<\/i><\/span><\/strong> note the negative reference to Aaron not made priest by oath.\u00a0 There was no Divine oath at his consecration.\u00a0 If there had been, the Levitical system would have been permanent.<\/span><\/p>\n

      7:21
      \n(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:)<\/strong><\/span><\/p>\n

      (For those priests were made without an oath; but this with an oath-<\/i><\/span><\/strong> “this” means “this priest”, even Christ, made priest in accordance with Psalm 110:4, now quoted.
      \nBy him that said unto him, The Lord sware, and will not repent, Thou art a priest for ever after the order of Melchisedec:)-<\/i><\/span><\/strong> by uttering an oath God shows “the immutability of His counsel”, 6:17, and this gives “strong consolation”, 6:18.\u00a0 The word for repent means regret.\u00a0 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.\u00a0 “Sware” is in the past; “will not repent” is in the future, showing God’s utmost confidence in His Son.\u00a0<\/span><\/p>\n

      7:22
      \nBy so much was Jesus made a surety of a better testament.<\/strong><\/span><\/p>\n

      By so much-<\/i><\/span><\/strong> this expression links with the “inasmuch”, (meaning “by how much”), in verse 20.\u00a0 The question in verse 20 is, “by how much?” the answer is found here, “by so much”.\u00a0 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.\u00a0 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.
      \nWas Jesus made a surety of a better testament-<\/i><\/span><\/strong> 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.
      \nThe testament is better for the following reasons:
      \n1. It is established on better promises, 8:6.
      \n2. The covenant victim is Christ Himself, 9:16.
      \n3. It is ratified in the heavenly sanctuary, 9:24.
      \n4. The effects are final.
      \n5. It deals with sins, 10:18.
      \n6. It avails for both Israel and for believing Gentiles, 2 Corinthians 3.<\/span><\/p>\n

      (g) Verses 23-28
      \nThe priesthood of Christ is continual, and effectual.<\/strong>
      \nKeyword: Continue.<\/strong><\/span><\/p>\n

      7:23
      \nAnd they truly were many priests, because they were not suffered to continue by reason of death:<\/strong><\/span><\/p>\n

      And they truly were many priests-<\/i><\/span><\/strong> that is, <\/span>down the centuries, not at one time, although there were many at the time of Christ’s birth.\u00a0 Perhaps the reference is to the genealogies of priests such as in 1 Chronicles 6:3-15.\u00a0 Note the reference in that passage to the Captivity; emphasising that those priests were unable to save the people to the uttermost.
      \nBecause they were not suffered to continue by reason of death-<\/i><\/span><\/strong> they were mortal, “fleshen” men, not possessing indissoluble, indestructible life.<\/span><\/p>\n

      7:24
      \nBut this man, because he continueth ever, hath an unchangeable priesthood.<\/strong><\/span><\/p>\n

      But this man-<\/i><\/span><\/strong> a solitary, unique man, in contrast to the many Levitical priests.
      \nBecause he continueth ever-<\/i><\/span><\/strong> death no longer has dominion over Him, and His life is endless literally, as Melchisedec’s was typically.\u00a0This is one reason why the priesthood of Christ cannot begin before He died, or else\u00a0He also, like the Levitical priests, “would not be suffered to continue by reason of death”. \u00a0Compare also “abideth a priest continually”, verse 3. Could He be said to abide a priest continually while He was dead and buried?
      \nHath an unchangeable priesthood-<\/i><\/span><\/strong> He will never hand over to a successor, nor shall His priesthood revert to being Levitical.\u00a0 He who knows us through and through will never be replaced with a novice.\u00a0 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.\u00a0 Note the contrast between creation which shall be changed, and Christ who is the Same, 1:11,12.\u00a0<\/span><\/p>\n

      7:25
      \nTherefore 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.<\/strong><\/span><\/p>\n

      Wherefore-<\/i><\/span><\/strong> on the basis <\/span><\/strong>of the features detailed in verses 11-24.
      \nHe is able also to save them to the uttermost-<\/i><\/span><\/strong> He is not only surety for the blessings, but Saviour for the blemishes.\u00a0 The word uttermost literally means outermost.\u00a0 Those in extreme circumstances are not too far gone for Him to save them from their trouble.\u00a0 Peter might have thought that by denying his Lord he had gone beyond the limit of recovery.\u00a0 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.
      \nThat come unto God by him-<\/i><\/span><\/strong> as we approach to God, verse 19, we do so as those who have failed in some way.\u00a0 But Christ is fully able to “bear the iniquity of the holy things”, Exodus 28:38;\u00a0that is,\u00a0the iniquity which otherwise would make holy things unholy.\u00a0 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.
      \nWe 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.\u00a0 We also come unto God and His throne to obtain mercy and find grace to help in time of need, 4:16.\u00a0 Perhaps if Lot had come to Melchisedec, as Abraham did, things would have been different for him.
      \nSeeing he ever liveth to make intercession for them-<\/i><\/span><\/strong> <\/i>He is always living with a view to interceding for His own.\u00a0 Aaron was chosen to assist Moses because he could speak well, Exodus 4:14.\u00a0 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.
      \nThe Christian’s High Priest has no such shortcomings.\u00a0 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.\u00a0 He is the author of eternal salvation, 5:9, for the safety which we shall know in eternity, is ours now.<\/span><\/p>\n

      7:26
      \nFor such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;<\/strong><\/span><\/p>\n

      For such an high priest-<\/i><\/span><\/strong> as described in previous verses.
      \nBecame us-<\/i><\/span><\/strong> that is, He is becoming to us, eminently suited to our need.\u00a0 He has no fault or sin to hinder Him in His ministry for us.
      \nWho is holy-<\/i><\/span><\/strong> this is not the usual word for holy, which is hagios; this is hosios, which is a combination of mercy, kindness and holiness.\u00a0 (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.\u00a0 He has taken His holy character to heaven, for it is “who is”, not “who was”.
      \nHarmless-<\/i><\/span><\/strong> this means guileless, without an evil thought.\u00a0 A marked contrast to the priests as they clamoured for Christ’s death.\u00a0 See also Jacob’s prophecy concerning Levi, Genesis 49:5-7, where he said that “instruments of cruelty are in their habitations”.\u00a0 Christ’s thoughts towards us as He intercedes are only good.\u00a0 He will never be like Elijah, who interceded against<\/em> the people of God, Romans 11:2.
      \nUndefiled-<\/i><\/span><\/strong> free from contamination; that is, not simply ceremonially clean, but actually.\u00a0 See Leviticus 22:1-3, where the priests were warned that defilement would mean banishment from the Lord’s presence.\u00a0 The Lord Jesus did not need to be washed, as Aaron did when he was consecrated, Exodus 29:4.
      \nSeparate from sinners-<\/i><\/span><\/strong> the verb is passive, meaning He was separated by another.\u00a0 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.\u00a0 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.\u00a0 The name “Levi” means joined, but Christ is separated.
      \nAnd made higher than the heavens-<\/i><\/span><\/strong> He has passed through the heavens, and is seated at the right hand of God, the place of power and influence.\u00a0 He is minister of the heavenly sanctuary, 8:1,2.\u00a0 Aaron entered into an earthly tabernacle, whereas Christ has entered into the “true tabernacle”, heaven itself, 8:2; 9:24.\u00a0 This is the only sanctuary that true believers know.\u00a0 What folly, in the light of these verses, to speak of earthly, man-made buildings as sanctuaries!\u00a0 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.<\/span><\/p>\n

      7:27
      \nWho 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.<\/strong><\/span><\/p>\n

      Who needeth not daily, as those high priests-<\/i><\/span><\/strong> having spoken of His positive virtues, the writer now contrasts Him with Aaron and his successors.\u00a0 They sinned every day, whereas all the days of Christ’s flesh were marked by piety, 5:7.
      \nTo offer up sacrifice, first for his own sins, and then for the people’s-<\/i><\/span><\/strong> 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.\u00a0 Aaron needed to offer for his own sins first, so that he could then minister for the people.
      \nFor this he did once, when he offered up himself-<\/i><\/span><\/strong> the “this” refers to offering for the people.\u00a0 We must not confuse offering with burning on the altar.\u00a0 The offering of the sacrifice was the bringing of it near the altar.\u00a0 Animals had to be brought to the altar to be killed, but Christ came willingly, and presented Himself at Calvary as a willing victim.\u00a0 Since He was not priest until He ascended, then He cannot have acted as a priest at His own sacrifice.\u00a0<\/span><\/p>\n

      7:28
      \nFor 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.<\/strong><\/span><\/p>\n

      For the law maketh men high priests which have infirmity-<\/i><\/span><\/strong> because of their inherent weakness, they were liable to sin, as 5:2,3 indicates.
      \nBut the word of the oath, which was since the law-<\/i><\/span><\/strong> because the law was not rendered out of date until Christ died, this proves that He was not High Priest at that time.\u00a0 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”.
      \nMaketh the Son-<\/i><\/span><\/strong> 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.
      \nWho is consecrated for evermore-<\/i><\/span><\/strong> <\/i>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”.\u00a0 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.\u00a0 Here the Greek word is the same as in 2:10; 5:9, “to be qualified, fully equipped”.\u00a0 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.\u00a0 Since He is fully-equipped, He is able to fully save.<\/span><\/p>\n

       <\/p>\n

       <\/p>\n

      \n","protected":false},"excerpt":{"rendered":"

          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.\u00a0 In chapters 1-7, the emphasis is on His person, and the way in which His life’s experiences down here, especially […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":1,"footnotes":""},"categories":[103],"tags":[270,275,478,554,585,642,690,754],"class_list":["post-1084","post","type-post","status-publish","format-standard","hentry","category-hebrews-7","tag-aaron","tag-abraham","tag-heavens","tag-levi","tag-melchisedec","tag-priest","tag-save-to-uttermost","tag-tithes"],"_links":{"self":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/1084","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1084"}],"version-history":[{"count":4,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/1084\/revisions"}],"predecessor-version":[{"id":5664,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/1084\/revisions\/5664"}],"wp:attachment":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1084"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1084"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1084"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}