Hebrews Chapter Seven
Hebrews 7:1-3 - The previous chapter concluded with Christ being an high priest after the order of Melchisedec (Hebrews 6:20). The Jews needed to understand this. Jesus was not an high priest after the order of Aaron. This is significant, because the change in the priesthood signified the need for the change of the law as well (Hebrews 7:12). Jewish Christians needed to fully grasp these points lest they fall away by turning away from our Lord back to a dead law (cf. Romans 7:1-6).
In this study, we will be considering the following text: “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; 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; 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” (Hebrews 7:1-3).
The slaughter of the kings referenced in the text we are studying can be found in Genesis 14:1-16. As Abraham returned, we read: “And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all” (Genesis 14:18-20). The only other inspired record we have wherein Melchisedec is mentioned, outside of the book of Hebrews, is found in a prophetic portion of a Psalm (Psalms 110:4; cf. Hebrews 5:1-6).
We read that Abraham gave a tenth to Melchisedec. Later, Jacob intended to give God a tenth of what he was blessed with (Genesis 28:10-22). Once the Law of Moses came into effect, Israel tithed a tenth to the Lord (Leviticus 27:32 and Numbers 18:26). This was not written to instruct first century Christians to tithe a tenth. Christians are instructed to give on the first day of the week as we have prospered (I Corinthians 16:1-2) and as we have purposed in our hearts (II Corinthians 9:6-7). What was written in Hebrews 7:1-3 was given as an historical account of who Melchisedec was. His priesthood was before the Law of Moses and thus before the priesthood that came about through the bloodline of Aaron. It appears that the Jews had forgotten that the Law of Moses wasn’t always in place. The will of God was being accomplished before Moses and after the Law of Moses was nailed to the cross.
We then read that Melchisedec was “Without father, without mother, without descent, having neither beginning of days, nor end of life.” What does that mean? Does that mean that he was eternal? We read he was made like unto the Son of God. Does that mean he was before all things as Jesus was (Colossians 1:17)? You could easily come to those conclusions. However, those conclusions would be wrong. Let’s dive in a little to find this out.
The phrase “Without father” [ἀπάτωρ] means: “Fatherless, i.e. of unrecorded paternity: — without father. Whose father is not recorded in the genealogies” (Strong’s # 540). The phrase “without mother” [ἀμήτωρ] means: “motherless, i.e. of unknown maternity: — without mother. Born without a mother; bereft of a mother; born of a base or unknown mother; unmotherly, not worthy of the name of mother” (Strong’s # 282). The phrase “without descent” [ἀγενεαλόγητος] means: “unregistered as to birth: — without descent. One whose descent there is no record of, without genealogy” (Strong’s # 35).
Understanding the meaning of those words is HUGE! Joseph and Mary were not Levites. Under the Law of Moses Jesus could not have been a priest. Consider what that looked like under the Old Law: “And the LORD spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death… And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood” (Numbers 3:5-10 and Ezra 2:61-62). So, the Lord is showing the Jews that Jesus not being of the tribe of Levi means nothing. If they researched Melchisedec’s family they’d find nothing. So, the priesthood of Melchisedec doesn’t begin or end with any carnal bloodline. Whereas, in times past, death ended the priest (Hebrews 7:23); this priesthood has no end (more on that later in this chapter).
The priesthood of Melchisedec and that of Jesus resemble each other. Both are priesthoods that are not tied to genetics. Both priesthoods are of divine agency. Jesus died in the flesh, but His priesthood and His work as our High Priest continues. Notice: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34; cf. I John 2:1). The point being that should not be missed is this: the Jews needed to understand the priesthood of Christ was not after the flesh like the priesthood under the Law of Moses was.
Hebrews 7:4-10 - We have been studying about the priesthood of Jesus. In the immediate context, we’ve seen that the priesthood of Jesus is after the order of Melchisedec (Hebrews 5:6, Hebrews 5:10, and Hebrews 6:20). That point is repeated throughout the upcoming verses as well (Hebrews 7:11, Hebrews 7:15, Hebrews 7:17, and Hebrews 7:21). Some of what we are going to be reading in the verses of this study we have already studied in previous articles. This context is repetitive. Therefore, I will aim not to readdress things we’ve already studied.
What we will be looking at in this article comes from the following text: “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 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: But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him” (Hebrews 7:4-10).
This study is about how great Melchisedec was. To illustrate that, the Lord has it pointed out again that the patriarch Abraham gave tithes to him. The usage of the word patriarch [Greek - πατριάρχης] stands out here. The meaning of that term is: “a progenitor (“patriarch”): — patriarch. Founder of a tribe, progenitor of the twelve sons of Jacob, founders of the tribes of Israel; of Abraham, Isaac and Jacob” (Strong’s # 3966). That term is applied to David (Acts 2:29) and the fathers of Israel (Acts 7:8-9). In a point that will be addressed later in this article, the priesthood of Melchisedec didn’t take tithes from brethren. He took tithes from the patriarch himself.
The Levities took tithes and offerings from their brethren to maintain the work of God and support themselves as commanded by God (Numbers 5:9-10, Deuteronomy 18:1-8, etc.). Melchisedec didn’t receive a tithe from Abraham out of necessity. He was the king of Salem (Genesis 14:18). Abraham gave to him because he was superior. Think about that. Abraham is the man in whom all the nations of the earth are blessed (Genesis 12:1-3, Genesis 18:18, Genesis 22:18, and Galatians 3:8-9). He honored Melchisedec. The priesthood of Jesus is arranged like that of Melchisedec’s. Jesus’ priesthood is not after Aaron. So, the Jews needed to recognize the superiority of the priesthood of Christ as Abraham did with the priesthood of Melchisedec.
It is beyond dispute that the inferior is blessed by the superior. Melchisedec blessed Abraham (Genesis 14:18-19). The Jews understood this principle. Their history taught them that blessings were given from their fathers to their children (Genesis 27:1-28:14 and Genesis 48:1-22). So, if they missed the fact that Abraham gave tithes to Melchisedec and that proved his superiority, they should have seen it in this fact. Melchisedec was the one in a position to offering a blessing to Abraham, not the other way around. This indisputable fact proves the point of the context. Abraham was never made a priest. He was never in that position. His descendants were not descendants of a priest. Levi, the son of Jacob and Leah (Genesis 29:31-35), therefore did not inherit the priesthood from his fathers.
Melchisedec’s priesthood was one that endured beyond death. The Levitical priesthood had to be passed on to descendants within the tribe of Levi. When Aaron’s sons Nadab and Abihu died, they did not have sons to pass on the priesthood to. Therefore, Aaron’s sons Eleazar and Ithamar executed the priest's office (I Chronicles 24:1-2). What record do we have of Melchisedec’s sons? The answer is, we don’t have one. Yet, the priesthood did not die. Jesus is now after that order; arrangement. First century Jewish Christians needed to see these changes and recognize that a superior priesthood was in place unlike what they were accustomed to.
In addition to all that has been said, consider that the Levites were to tithe from what they received of their brethren (Numbers 18:25-32). The point is given that Melchisedec received tithes. What we do not see is any account wherein it was stated that Melchisedec gave from the tithes he received. The point is continually being made that Melchisedec’s priesthood was superior to that of the sons of Levi.
If the point was not yet understood from what was written, they needed to use some logic and consider which priesthood was older. Jesus used this teaching method in teaching on divorce and remarriage. Jesus went back to the beginning of creation to establish God’s intent for marriage (Matthew 19:1-12). Before Levi was even born, Melchisedec met with their father Abraham.
Changes are difficult for people. The Lord is trying to get them to understand that their system was a change. The Lord did not intend for Israel to be married to the Law of Moses permanently (Romans 7:1-6). The Law of Moses was added because of transgressions. They needed to understand that the promises and the life to come were made in Abraham before the Law was given (Galatians 3:7-29). Going forward in this chapter, this is the point that is going to be made.
Hebrews 7:11 - We have been studying how that the priesthood of Christ is after the order of Melchisedec. In this study it will be established that the Levitical priesthood was not perfect. In addition, the Law of Moses was not either. Notice: “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” (Hebrews 7:11)?
The Levitical priesthood was significant in the relationship between God and Israel. If the people sinned, the priest was vital in the process of reconciling them to God. Notice: “And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering. And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering” (Leviticus 5:1-13). So, what was lacking? What kept perfection from coming about?
As we progress later in this epistle, we are going to read this about the offerings under the Law of Moses through the priests unto God: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:1-4).
As you just read, the annual offerings through the priests from the tribe of Levi did not make anyone continually perfect. Early on, God established that those sacrifices needed to be made annually (Exodus 30:10). God had appointed a specific time for such sacrifices (i.e. Leviticus 16:29-30). If you were to go back to where I left off in the previous paragraph (Hebrews 10:4) and continue reading the chapter, you find that what the blood of animals could not do the blood of Christ did (Hebrews 10:5-22). Later in this chapter we are studying right now, we will read this concerning Jesus: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 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” (Hebrews 7:26-27).
We do need to understand something. While the Levitical priesthood was not the ultimate plan of God and certainly lacked in making men perfect, it worked for that time. The priests, under that system, were the messengers of the Lord (Malachi 2:7). They were called of God (Hebrews 5:4; cf. Exodus 28:1 and Numbers 18:1-5). When the children of Israel were faithful, they would have understood this priesthood was forever (I Chronicles 23:13). Therefore, they needed to be persuaded that there was a necessity for a change. So, this passage of Scripture we are looking at is a question designed to teach a point. That point being, God was reverting the priesthood back to what it was under Melchisedec rather than having His only begotten Son to be a priest after the order of Aaron and his sons.
The children of Israel needed to understand that the system of sacrifices they were lawfully accustomed to had changed. Jesus wasn’t like the priests they were accustomed to. Think about this in conclusion: “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:13-14)?
Hebrews 7:12 - In the last article we considered how that a sinner could not be made perfect under the Levitical priesthood. Therefore, there was a change needed in that priesthood. That change was to revert back to the order after Melchisedec. If the priesthood changed, and the Law of Moses did not, what would have been done with all of the instructions concerning the Levities under the Law? Obviously, the whole system of offerings would change. There would be mass confusion. So, there had to be a change in the Law. Thus, our text under consideration in this article is the following: “For the priesthood being changed, there is made of necessity a change also of the law” (Hebrews 7:12).
Most people don’t like change, that is especially true with big changes. The Jews held fast to their way of life. Not only did they esteem Moses highly (John 5:35-47 and John 9:28-29), they even had their own customs that they held to very strongly (Mark 7:1-9). To illustrate these facts, notice what happened when many, including the priests, obeyed the Gospel of Christ: “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:7-14). As you likely know, the end for Stephen was not good. If you continued reading into the next chapter, Stephen was stoned to death (Acts 6:15-7:60).
The inspired penman of this letter is trying to get the recipients of this epistle to reason. If you consider the evidence above, you should be able to understand how hard it was for first century Jewish Christians to fully walk away from the Law of Moses. Whole congregations erred because they could not fully let go of the Law of Moses and see the better things in Christ (Galatians 1:1-6:18). To prevent further apostasy, these truths needed to be grasped.
The change from the Law of Moses to the Law of Christ was profitable for all of humanity. When Paul and Barnabas preached at Antioch in Pisidia, this was part of the message delivered to the Jews that were present: “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:26-39).
There was a weakness that came with the carnally focused Law of Moses (Romans 8:3). Jesus is the end of the law for righteousness to every one that believeth (Romans 10:4). However, those Jewish Christians who continued in the Law of Moses did not attain the law of righteousness in Christ (Romans 9:31). They could not have part of the Law of Moses and part of Christ (Galatians 5:1-4). If they could see and accept the changes in the priesthood, they then needed to accept the change of the Law.
To us, this is a no brainer. Why were they struggling so much? They were foretold that they were going to be under a new covenant (Jeremiah 31:31-34). Shouldn’t they have been prepared for the change? Take some time to think about how people often struggle with accepting something new, even if it is better for them. This is where we should take time to think about ourselves.
As Christians, we are told to examine ourselves (II Corinthians 13:5). If you were a first century Jewish Christian, would you have resisted the change in the priesthood and the law? Is it possible that any of us or all of us get stuck in things we are accustomed to and are unwilling to consider positive changes? Of course it is possible. We are not going to face a new law (Matthew 24:35). However, sometimes lawful things are not expedient (I Corinthians 10:23). Remember the Jews when it comes to considering lawful changes (Romans 15:4)!
Hebrews 7:13-17 - In this study, we return to the point that has already been made concerning Jesus being a priest after the order of Melchisedec. We have covered a lot about the priesthood of Christ. So, I will attempt to focus on the things we have not yet covered. What we will consider in this study is the following: “For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchisedec” (Hebrews 7:13-17).
The priesthood that existed under the Law of Moses was from the tribe of Levi (Deuteronomy 17:9, Deuteronomy 18:1, Deuteronomy 21:5, Deuteronomy 24:8, Deuteronomy 31:9, and Hebrews 7:5). We studied already that perfection did not come through the Levitical priesthood (Hebrews 7:11). The penmen of this book brings about the fact that this priesthood, that is after the order of Melchisedec, is from another tribe. Therefore, the fact that Jesus is from the tribe of Juda [Judah] is brought into light.
Judah was the son of Jacob and Leah (Genesis 29:31-35). As Jacob neared the end of his life, he addressed his sons. Notice what he said about Judah: “Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk” (Genesis 49:8-12).
There is much in what you just read. The fact that the sceptre would stay with Judah is an awesome prophesy. While ten tribes of the descendants of Israel were done away with through Assyrian captivity because of their sins (II Kings 17:1-23), Judah remained (Isaiah 37:31-32). The kings of Judah sat upon the throne of David (Jeremiah 22:2). Jesus is not only a priest, but also a king sitting upon the throne of David (Luke 1:31-32 and Acts 2:22-36). That is all wonderful, but the prophesy goes beyond the throne of our Lord.
We read the word “Shiloh” used prophetically in Genesis 49:10. It is the only time the Hebrew word “שִׁילֹה” appears in the Scriptures. The word is defined as: “tranquil; Shiloh, an epithet of the Messiah: — Shiloh. He whose it is, that which belongs to him, tranquillity; meaning uncertain” (Strong’s # 7886). In addition to that definition, we have details in Scriptures that are helpful. Jesus is the only one from the tribe of Judah that represented a hope of gathering the people (John 12:27-32, II Thessalonians 2:1, and I John 2:1-2).
As you proceed through the Scriptures in consideration of Jesus and the prophesy that Jacob gave his son about Jesus, you find other interesting details. Jacob said that Judah was a lion’s whelp [cub]. From John’s heavenly vision, we read the following: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:1-9).
It is wonderful to see the unfolding of this message from the days of Jacob forward. We know these things were not understood by those of old (I Peter 1:9-12). We need to be thankful that we can tie them together and have an understanding of things that would have been so easy to miss before the whole will of God was revealed. We can read and understand what was once a mystery (Ephesians 3:1-11).
What the Jewish Christians of the first century needed to grasp here was simple. The Levities were given the priesthood on a temporary basis. The priesthood of Christ was not tied to Levi. Jesus came forth from the tribe of Judah. You see this in the genealogical record where we read of Judas/Juda [Judah] in the genealogical record of Christ (Matthew 1:1-17 and Luke 3:23-38). The question of the permanency of this change is then answered.
“For ever” is the difference between the priesthood of Christ and that of Levi. There won’t be another priesthood. Jesus has an endless life (Hebrews 7:24-25 and Revelation 1:18). Therefore, His role as our priest will be unchanging as long as this world stands.
Hebrews 7:18-19 - Earlier in this chapter we considered that the change in the priesthood also made it necessary for there to be a change in the law (Hebrews 7:12). In that study we looked at some points we will not focus on here a second time. For example, we considered that justification could not occur under the Law of Moses (Acts 13:26-39). In this study, we will be considering the weakness of the Law of Moses. The text we are considering in this article is this: “For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God” (Hebrews 7:18-19).
Let’s start by considering the word “disannulling” that appears in verse eighteen. That word is translated from the Greek word “ἀθέτησις” (Strong’s # 115). That word is defined as: “cancellation (literally or figuratively): — disannulling, put away. Abolition, disannulling, put away, rejection.” That Greek word is used only one other time in the New Testament. It is translated as “put away” in the following passage: “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26). The Law of Moses was abolished, it was put away.
When we look at Paul’s letter to the saints in Ephesus, the abolishment of the Law was discussed. Notice: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh” (Ephesians 2:11-17).
The weakness and unprofitableness of the Law of Moses cannot be ignored. For one, as Paul addressed to the Gentiles in Ephesus; Gentiles were non-citizens under the Law. Under the Law of Moses, Israel was the chosen people of God (Deuteronomy 7:1-7 and Psalms 147:19-20). Gentiles were not part of the covenants of promise (Deuteronomy 29:1, Acts 7:1-8, Romans 9:1-5, and Galatians 3:16-17). Gentiles were without hope (Acts 14:15-16). God was known as “the God of Israel” (Exodus 5:1, II Kings 19:15, Psalms 68:35, and Luke 1:68). The weakness and unprofitableness of the Law of Moses was just towards the Gentiles. The Law was weak through the flesh (Romans 8:3). In fact, that is one of the points this chapter is highlighting over and over again. The Law depended on man. Sacrifices depended on man. Even when men in Israel could be counted as dependable, the Law still did not offer any lasting solution for sin.
What good were those carnal sacrifices even when they were offered aright? Notice: “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation… For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 9:6-10 and Hebrews 10:1-4).
The Law made nothing perfect. The Law served as a schoolmaster to bring the Jews unto Christ (Galatians 3:24). The bringing in of a better hope, by the which they and we draw nigh unto God, is Jesus and His law. The forerunner to Christ (John) said: “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). It took the blood of Christ for there to be remission of sins and a new covenant. We see this truth taught when Jesus instituted the memorial supper (Matthew 26:26-29). Jesus being the sacrifice for the sins of mankind was the plan of God before the foundation of the world (I Peter 1:18-25).
When John penned his Revelation to the seven churches of Asia, he wrote about how Jesus washed away their sins with His own blood (Revelation 1:5). Through God’s plan and Jesus’ execution of that plan, we see the love that our Father and our Savior has for us (Romans 5:6-11). It is through Christ that we come to the Father (John 14:6). He is our mediator (I Timothy 2:5). Jesus is the propitiation [an appeasing] for our sins (I John 2:1-2). So, let us be continually thankful to our Father and our Savior that we can be saved under the New Testament that is also known as the perfect Law of Liberty (James 1:25).
Hebrews 7:20-25 - The text we will be looking at in this article is the following: “And inasmuch as not without an oath he was made priest: (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:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. 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” (Hebrews 7:20-25).
In the previous chapter, we discussed God making an oath to Abraham and swearing by Himself to keep His promise (Hebrews 6:13-18). The hope that ties to that oath, through Christ, includes Jesus being a high priest for ever after the order of Melchisedec (Hebrews 6:19-20). We have read that God testified that Jesus was/is a priest for ever after the order of Melchisedec (Hebrews 7:17; cf. Psalms 110:4 and Hebrews 5:6-10). Under the Law of Moses, there was no oath made that the priesthood after Aaron would continue forever. Nor was there a promise made that the Levitical priesthood would perfect those during that time.
The focus is that God has made a promise and has sworn to uphold it. He will not change what He promised. When we read about God taking the kingdom of Israel from Saul, we read this: “And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent” (I Samuel 15:28-29). He kept His word (II Samuel 5:3). When God promised judgment on Zion, He said: “For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it” (Jeremiah 4:27-28). He kept His promise (Lamentations 1:4; 5:18). When God sent Balaam to Balak we read: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good” (Numbers 23:19)? For first century Jewish Christians struggling with the change in the priesthood, they needed to realize that it wasn’t going backwards. God’s will that Jesus be the high priest forever after the order of Melchisedec was done. This is one of the many things we love about God. He keeps His promises. That is why we can trust in our salvation (Titus 1:1-3).
As our minds consider salvation, we have already studied how the priesthood of Christ ties to our salvation (Hebrews 4:14-5:10). We have also studied already how that the New Testament is a better law than what existed of old through Moses and the prophets (Hebrews 7:12). We have also already talked about how Jesus’ eternal being is greater than what existed in the priesthood under the old law (Hebrews 7:16). What we do need to remind ourselves of is how our eternal Savior Jesus Christ ever lives to make intercession for us.
Isaiah wrote, in a contextual prophesy about Jesus (Isaiah 53:1-12), the following: “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isaiah 53:12). Paul wrote this to the congregation in Rome: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34). When we progress later in this Hebrew letter we will read: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24).
These wonderful truths are great things to ponder. We know that Jesus is going to share His inheritance with us (Romans 8:17). Jesus said this to the Laodiceans: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21). How many people go and intercede for those that are going to take part of what belongs to them? The church in Laodicea needed to repent of their lukewarm affection for the Lord (Revelation 3:14-20). Yet, Jesus still desired to see them overcome and gain part of what is His.
There is another term that we need to consider that is not in this context, but certainly highlights what Jesus is as one who intercedes. That term is advocate. John wrote of the fellowship saints have with God, even though sin was part of the past of those saints (I John 1:1-10). Immediately following the great lessons therein, this was written: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked” (I John 2:1-6).
Jesus lives now and is in Heaven advocating for us and the world. He is our mediator with our Father (I Timothy 2:1-5). There could be no greater one to stand before our Father to argue our case. Be thankful for what Jesus does as our High Priest.
Hebrews 7:27-28 - After several chapters of great information concerning Jesus as being our high priest, we have a few things to consider in greater detail. The text we are going to be studying is the following: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 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. 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” (Hebrews 7:26-28).
Think about the phrase “became us.” In the book of John we read: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). In the letter to the saints in Rome we read: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Romans 8:3). In the letter to the saints in Philippi this is stated: “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:7-8). Earlier in this letter we studied about Jesus coming in the flesh rather than an heavenly form (Hebrews 2:9-18). Though He was in the flesh, that did not make Him in any way unclean.
When Peter and the Apostles were preaching the first recorded sermon after Jesus ascended into Heaven (Acts 2:1-41), Jesus was referred to as “thine Holy One” (Acts 2:27). The same phrase was used in a later sermon by Paul (Acts 13:35-37). Jesus was known as the Holy One (Acts 3:14). That phrase came from a Psalm (Psalms 16:10). Recognizing Jesus was in the flesh and still lived a manner of life that showed He was the Holy One is a very important point. Christians are expected to be holy in following after that same characteristic seen in God (I Peter 1:13-16). The fact that Jesus lived in the flesh and accomplished a holy life shows us the pattern to follow to accomplish being holy in this world.
To continue the point, the penmen of this letter stated that Jesus was harmless. The idea in that word is that He was: not bad; innocent; without guile or fraud, etc. (Strong’s # 172). So, for those who may not fully grasp what being holy meant, maybe that person can understand that point. Peter wrote: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth” (I Peter 2:21-22). Then, the penmen continued to try and make the point clearer.
Jesus was holy, harmless, and undefiled. This point is simple. Being undefiled means that Jesus was pure (Strong’s # 283). If you do a word study on the original Greek term used here [ἀμίαντος] you will find that Greek word is also used to describe Heaven (I Peter 1:4). Jesus is without corruption. Jesus was/is just as pure as the inheritance we are all striving to obtain. Jesus was/is without sin (Hebrews 9:28 and I John 3:5).
In being undefiled, Jesus was separate from sinners. That doesn’t mean He was never in the company of sinners. The very nature of His work required Him to be in the company of sinners and anyone missing that was/is ignorant (Luke 15:1-32 and Luke 19:1-10). What it does mean is that Jesus did not have fellowship with sinners (Ephesians 5:1-11). The word translated “separate” is the same Greek word used in contexts such as I Corinthians 7:10-15 discussing a person leaving his or her spouse. Jesus was not joined to sinners is the point. The fact is, that is how we are supposed to be (II Corinthians 6:14-7:1). We can keep company with sinners of the world in certain ways (I Corinthians 5:9-11 and I Corinthians 10:23-33). However, we should not be closely joined together with them (James 4:4). There is more to that subject and certainly blanket statements cannot be made, but the point is that Jesus was not hand in hand with sinners.
From His perfect conduct we come back to points that we have been seeing throughout the previous chapters we have already studied. We know that Jesus was made higher than the heavens. That simply means that He ascended upward, beyond the sky (Ephesians 1:20-22, Hebrews 1:1-3, Hebrews 8:1, and I Peter 3:21-22). Lest anyone then or now would be confused, Jesus is unlike any high priest before Him. He is not on earth. He has overcome death. He is not limited by being in the flesh.
Jesus did not need to offer sacrifices daily as was the case under the Law of Moses (Exodus 29:36-42). Since He was/is sinless, He did not ever have to offer anything on behalf of Himself as priests of old had to (Leviticus 16:6). The huge highlight of Jesus being our high priest is that His sacrificing of Himself was a one time event (Hebrews 9:12). We will be studying that more in chapters nine and ten of this letter.
Chapter seven concludes with a repetition of the supremacy of our High Priest Jesus Christ’ priesthood being consecrated [perfect; made perfect; complete] for evermore. His priesthood, as addressed previously (Hebrews 7:21), is one established by the word of the oath. We have studied those things previously, so I will end this study here. Thanks be to God for the unchangeable priesthood of our intercessor Jesus Christ.