Hebrews 7

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 24 2 8 0 0 7. Jesus: High Priest like Melchizedek) 7:1 28) Outline) A. Melchizedek, King and Priest ) 7:1 3 1. The History of Melchizedek ) 7:4 10 2. The Significance of Melchizedek ) B. Melchizedek s Superior Priesthood ) 7:11 12 1.

Imperfection of the Levitical Priesthood ) 7:13 14 2. Inappropriate Service for Judah s Descendant ) 7:15 19 3. Indestructible Life ) C. Christ s Superior Priesthood ) 7:20 22 1. By Oath ) 7:23 25 2. For Eternity ) 7:26 27 3.

In Sacrifice ) 7:28 4. To Perfection ) ) ) ) A. Melchizedek, King and Priest) 7:1 10) 7 1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, his name means king of righteousness ; then also, king of Salem means king of peace. 3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.) 4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people that is, their brothers even though their brothers are descended from Abraham. 6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7 And without doubt the lesser person is blessed by the greater. 8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. 9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.) 1. The History of Melchizedek) 7:1 3) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” After an interlude of exhortations and admonitions, the author returns to the topic of Christ s priesthood that was introduced in 2:17; 3:1; 4:14; and especially 5:6, 10. In chapter 7, he begins to explain the significance of the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 ( You are a priest forever, in the order of Melchizedek, 5:6; see also 6:20). The heart of the doctrinal section of the Epistle to the Hebrews lies in the discussion of the high priesthood of Christ recorded in chapter 7. All of the preceding material in this chapter is introductory.��1��) 1 1 2 8 0 0

This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2. and Abraham gave him a tenth of everything. First, his name means king of righteousness ; then also, king of Salem means king of peace. ) 1 1 2 8 0 “tw://bible.?id=1.14.18|AUTODETECT|” Melchizedek is not familiar to us, for his name occurs only twice in the Old Testament 7 1 -1 9 0 “tw://bible.?id=1.14.18|AUTODETECT|” Gen. 14:18) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 “tw://bible.?id=1.14.0|AUTODETECT|” ). Although the historical account in ) 7 1 -1 9 0 “tw://bible.?id=1.14.0|AUTODETECT|” Genesis 14) 1 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” provides more information than ) 7 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” Psalms 110) 1 1 -1 9 0 0 , the details nevertheless are not elaborate.) 1 1 2 8 0 “tw://bible.?id=6.10.1|AUTODETECT|” First, the name Melchizedek has the same ending as that of Adoni-Zedek, the king of Jerusalem who is mentioned in ) 7 1 -1 9 0 “tw://bible.?id=6.10.1|AUTODETECT|” Joshua 10:1) 1 1 -1 9 0 “tw://bible.?id=6.10.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=6.10.3|AUTODETECT|”

1 1 -1 9 0 0 . The first part of the name (Melchi) means my king and the second part (zedek) means righteous that is, my king is righteous. The author of Hebrews interprets the name as king of righteousness (7:2).) 1 1 2 8 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Melchizedek was king of Salem at the time Abraham defeated the forces of Kedorlaomer. Upon Abraham s return from the northern part of Canaan, Melchizedek met him and offered him bread and wine. We are told that Melchizedek was a priest of God Most High, that he blessed Abraham, and that he received a tenth of the spoils Abraham had gathered 7 1 -1 9 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Gen. 14:18 20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.76.2|AUTODETECT|” Both the Genesis account and the Epistle to the Hebrews portray Melchizedek as a historical figure who was a contemporary of Abraham.��2�� Melchizedek was king of Salem, a city generally identified with Jerusalem 7 1 -1 9 0 “tw://bible.?id=19.76.2|AUTODETECT|” Ps. 76:2) 1 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” ),��3�� and he was priest of God Most High. In the Gentile world of Abraham s day, traces of true worship of God the Creator of heaven and earth remained 7 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” Gen. 14:19) 1 1 -1 9 0 0 ). Melchizedek served Abraham s God and had carried on the tradition from the time of Paradise when mankind recognized only one true God. ��4��) 1 1 2 8 0 “tw://bible.?id=1.14.20|AUTODETECT|” Abraham gave Melchizedek a tenth of the spoils. Although ) 7 1 -1 9 0 “tw://bible.?id=1.14.20|AUTODETECT|” Genesis 14:20) 1 1 -1 9 0 “tw://bible.?id=1.14.22-1.14.23|AUTODETECT|” is very brief, the author of Hebrews reasons from the silence of Scripture and constructs his argument on the significance of the king-priest Melchizedek. The Genesis account teaches that Abraham had sworn an oath to God that he would not keep any of the spoils for himself 7 1 -1 9 0 “tw://bible.?id=1.14.22-1.14.23|AUTODETECT|” Gen. 14:22 23) 1 1 -1 9 0 0 ). Abraham recognized Melchizedek as God s representative and therefore by giving Melchizedek a tenth he brought the tithe to God.) 1 1 2 8 0 “tw://bible.?id=23.9.6-23.9.7|AUTODETECT|” Melchizedek as king-priest was God s representative, for he was king of righteousness as his name implies. He was a king who established and promoted righteousness in his kingdom. Also, he was king of Salem, and the word Salem means peace. Of course, the two characteristics, righteousness and peace, are messianic 7 1 -1 9 0 “tw://bible.?id=23.9.6-23.9.7|AUTODETECT|” Isa. 9:6 7) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ). They describe Jesus, who according to ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 0 and 4 fills the roles of priest and king.) 1 1 2 8 0 0

Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.) 1 1 2 8 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” We ought not take this verse literally, for the author, reasoning from silence 7 1 -1 9 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Gen. 14:18 20) 1 1 -1 9 0 “tw://bible.?id=2.28.0|AUTODETECT|” ), is comparing Melchizedek with the priests who descended from Aaron. The writer expected a priest to establish and prove his priestly descent. During the time of Ezra and Nehemiah, the priests determined on the basis of the law of Moses that only the descendants of Aaron were to serve as priests in the sacrificial system 7 1 -1 9 0 “tw://bible.?id=2.28.0|AUTODETECT|” Exod. 28) 1 1 -1 9 0 “tw://bible.?id=3.8.9|AUTODETECT|” and 29; ) 7 1 -1 9 0 “tw://bible.?id=3.8.9|AUTODETECT|” Lev. 8, 9) 1 1 -1 9 0 “tw://bible.?id=4.16.17|AUTODETECT|” , and 10; ) 7 1 -1 9 0 “tw://bible.?id=4.16.17|AUTODETECT|” Num. 16, 17) 1 1 -1 9 0 “tw://bible.?id=15.2.61-15.2.63|AUTODETECT|” , and 18; ) 7 1 -1 9 0 “tw://bible.?id=15.2.61-15.2.63|AUTODETECT|” Ezra 2:61 63) 1 1 -1 9 0 “tw://bible.?id=16.7.63-16.7.65|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.7.63-16.7.65|AUTODETECT|” Neh. 7:63 65) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 We can understand that belonging to this close-knit community of priests was a unique privilege; a priest presented sacrifices from the people to God and served as an intermediary between man and God. Thus a priest is one who brings men near to God, who leads them into the presence of God. ��5�� A prerequisite for holding the office of priest, therefore, was a proven genealogy. This genealogy was of the greatest importance. For example, the Jewish historian Josephus assures his readers that he was born into a priestly family, that he can prove his descent, and that he has found his genealogy recorded in public registers. ��6��) 1 1 2 8 0 “tw://bible.?id=1.5.5|AUTODETECT|” Melchizedek, by contrast, does not have a genealogy; the names of his father and mother are lacking. Yet this man is priest of God Most High. Melchizedek s age is not mentioned either. Yet for all the other persons prominent in the history of salvation genealogical information is supplied (for example, Adam lived 930 years [) 7 1 -1 9 0 “tw://bible.?id=1.5.5|AUTODETECT|” Gen. 5:5) 1 1 -1 9 0 “tw://bible.?id=1.9.29|AUTODETECT|” ]; Noah, 950 years [) 7 1 -1 9 0 “tw://bible.?id=1.9.29|AUTODETECT|” Gen. 9:29) 1 1 -1 9 0 “tw://bible.?id=1.25.7|AUTODETECT|” ]; and Abraham, 175 years [) 7 1 -1 9 0 “tw://bible.?id=1.25.7|AUTODETECT|” Gen. 25:7) 1 1 -1 9 0 0 ]). Melchizedek, therefore, is unique. He does not fit into the genealogies recorded in Genesis. He seems to belong to a different class.) 1 4 2 8 0 0 What the author of Hebrews has written about Melchizedek applies directly to the Son of God. In comparing Melchizedek with Jesus, the author uses the word like (7:3, 15) because he sees a similarity. He does not say that these two are identical; he only compares and discerns resemblance. Melchizedek was a historical figure, in the writer s opinion; but because genealogical references that would classify him as a member of the Levitical priesthood are not available, he states that Melchizedek remains a priest forever. ) ) Greek Words, Phrases, and Constructions in 7:1 3) Verse 1) 1 1 2 8 0 “tw://bible.?id=1.14.19-1.14.20|AUTODETECT|” �� Q�� this form is an adjective in the superlative, but is understood to indicate rank: in the highest degree. The adjective serves the purpose of describing the only true God whom both Abraham and Melchizedek worship 7 1 -1 9 0 “tw://bible.?id=1.14.19-1.14.20|AUTODETECT|” Gen. 14:19 20) 1 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|”

1 1 -1 9 0 0 ). It occurs thirteen times in the New Testament, nine times in the Gospel of Luke and Acts, and once in Hebrews (7:1).) 1 1 2 8 0 “tw://bible.?id=1.14.17|AUTODETECT|” �� although the word occurs once in the New Testament, from its usage in the Septuagint 7 1 -1 9 0 “tw://bible.?id=1.14.17|AUTODETECT|” Gen. 14:17) 1 1 -1 9 0 “tw://bible.?id=5.28.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.28.25|AUTODETECT|” Deut. 28:25) 1 1 -1 9 0 “tw://bible.?id=6.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.10.20|AUTODETECT|” Josh. 10:20) 1 1 -1 9 0 0 ; Jth. 15:7) the meaning is clear. Derived from the verb �� (I cut), it refers to a slaughter, or figuratively to a defeat.) 1 1 2 8 0 0 Verse 3) 1 1 2 8 0 “tw://bible.?id=58.7.3|AUTODETECT|” �� these two nouns appear only in ) 7 1 -1 9 0 “tw://bible.?id=58.7.3|AUTODETECT|” Hebrews 7:3) 1 1 -1 9 0 “tw://bible.?id=58.7.3|AUTODETECT|” , in classical Greek literature, and in Philo. The nouns refer to orphans, foundlings, illegitimate children, and disowned sons or to gods who came into being without father or mother. Philo uses these words in his allegorical interpretation on the origin of the high priest.��7�� In ) 7 1 -1 9 0 “tw://bible.?id=58.7.3|AUTODETECT|” Hebrews 7:3) 1 1 -1 9 0 0 , we note the additional word �� (without genealogy) used climactically by the author of Hebrews to show that in the early chapters of Genesis, where genealogies are frequent, a priestly genealogy for Melchizedek is missing. The three Greek words, therefore, must be understood in the historical setting of Genesis.) 1 4 2 8 0 0 �� the perfect passive participle of the verb �� (I make similar) expresses duration; the compound form makes the participle emphatic. Note that Melchizedek is compared with the Son of God, not the Son of God with Melchizedek.��8�� That is, the focus is on the eternal Son of God. Also note that the author of Hebrews writes not Jesus or Christ but Son of God. The appellation stresses his eternal rather than temporal existence.) �� this neuter adjective is derived from the verb �� (I carry through) in its aorist form ��; it means continuous, uninterrupted. Only the writer of Hebrews employs the word (7:3; 10:1, 12, 14).) 2. The Significance of Melchizedek) 7:4 10) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” In chapter 7 the writer of Hebrews presents an exegesis of ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 , which is quoted in 5:6 and referred to in 5:10 and 6:20. Stating the quotation in summary form, the author explains it in reverse order. He begins with the name Melchizedek and places it in a historical context (7:1 3); in the next section he discusses the words priest (7:4 10) and priestly order (7:11 12); he devotes two verses to the personal pronoun you (7:13 14); and he elaborates on the expression forever in the next ten verses (7:15 25).��9��) 1 1 2 8 0 0

Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! 5. Now the law requires the descendants of Levi who become priests to collect a tenth from the people that is, their brothers even though their brothers are descended from Abraham.) 1 1 2 8 0 “tw://bible.?id=14.20.7|AUTODETECT|” Having placed Melchizedek in historical perspective, the author wants the readers to pay particular attention to the greatness of this priest who received tithes from and blessed Abraham. In the minds of his Hebrew audience Abraham was considered a great man; he was called the friend of God 7 1 -1 9 0 “tw://bible.?id=14.20.7|AUTODETECT|” II Chron. 20:7) 1 1 -1 9 0 “tw://bible.?id=23.41.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.41.8|AUTODETECT|” Isa. 41:8) 1 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” James 2:23) 1 1 -1 9 0 “tw://bible.?id=23.51.2|AUTODETECT|” ) and the father of the nation Israel, the patriarch 7 1 -1 9 0 “tw://bible.?id=23.51.2|AUTODETECT|” Isa. 51:2) 1 1 -1 9 0 0 ). The writer stresses the word patriarch to underscore the greatness of Abraham.) 1 1 2 8 0 0 However, someone greater than Abraham appeared at the time when Abraham returned victoriously from defeating four kings in northern Canaan and from setting five kings free. Abraham had reached a pinnacle in his leadership career in the southern part of Canaan. But upon his return, Abraham paid tribute to Melchizedek by giving him a tenth of the plunder. Literally the text reads: Abraham gave him a tenth of the top of the heap. Abraham gave him the best!) 1 1 2 8 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” Even though customs and cultures differ with respect to tithing, we have no difficulty understanding that the one who receives the tithe (Melchizedek) is greater than the one who gives the tithe (Abraham). The readers of the Epistle to the Hebrews had to acknowledge the superiority of Melchizedek.��10�� They were acquainted with the command on tithing specified in the law of Moses 7 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” Lev. 27:30 33) 1 1 -1 9 0 “tw://bible.?id=4.18.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.18.21|AUTODETECT|” Num. 18:21) 1 1 -1 9 0 “tw://bible.?id=4.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.18.24|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=4.18.26-4.18.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.18.26-4.18.29|AUTODETECT|” 26 29) 1 1 -1 9 0 “tw://bible.?id=5.12.17-5.12.19|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=5.12.17-5.12.19|AUTODETECT|” Deut. 12:17 19) 1 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” 14:22 29) 1 1 -1 9 0 “tw://bible.?id=5.26.12-5.26.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.26.12-5.26.15|AUTODETECT|” 26:12 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Perhaps we may parallel the tithing of the ancients and our paying taxes. All of us are familiar with taxes, although the tax laws vary from time to time and from area to area. Similarly the rules on tithing recorded in the Old Testament vary and may reflect changing circumstances in the development of the Israelite nation.��11�� However, the writer of Hebrews is not interested in stressing differences in tithing; his intention is to stress the receiving of the tithe.) 1 1 2 8 0 “tw://bible.?id=4.18.28|AUTODETECT|” The law requires, says the writer, that the priests gather the tithe. He mentions the name of Levi, not that of Aaron, in order to show that the work of collecting the tithe belonged to the entire tribe of Levi the Levites and the priests.��12�� According to the law, the Levites were to gather the tithe and they in turn would give a tenth to the priests 7 1 -1 9 0 “tw://bible.?id=4.18.28|AUTODETECT|” Num. 18:28) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 We make three observations.) a. In 7:4 10, the author of the epistle employs names representatively: Abraham is called the patriarch the head of a nation and the father of believers; Levi, whose descendants become priests, is the tribal head.) b. Levi stands closer genealogically to Abraham than to Aaron, so the author is able to refer to the rest of the Israelites as their brothers [who] are descended from Abraham. ) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” c. Because of the writer s exegetical method of explaining the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 , the word priest assumes added importance in the present context. This particular term has great significance in the author s discourse on the priesthood of Christ.) 1 2 2 8 0 0 In verses 4 and 5 the author presents a series of contrasts: the priests as descendants of Levi are more respected than the rest of the people; father Abraham is greater than his descendants; Melchizedek, because he received the tithe, is superior to the patriarch Abraham.) 6. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7. And without doubt the lesser person is blessed by the greater.) 1 1 2 8 0 “tw://bible.?id=1.12.2-1.12.3|AUTODETECT|” Already before Abraham met Melchizedek, God had given the patriarch the promises 7 1 -1 9 0 “tw://bible.?id=1.12.2-1.12.3|AUTODETECT|” Gen. 12:2 3) 1 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.17|AUTODETECT|” 13:14 17) 1 1 -1 9 0 0 ) and had blessed him. Abraham became the great-grandfather of Levi, whose descendants became priests in Israel.) 1 4 2 8 0 0 Melchizedek, by contrast, had no genealogy and had not received the promises. He stood alone in all his grandeur as king of Salem and priest of God Most High. Abraham, fully aware of Melchizedek s stature, offered him tithes and in return received blessing when Melchizedek said:) Blessed be Abram by God Most High,) Creator of heaven and earth.) And blessed be God Most High,) 1 1 2 8 0 “tw://bible.?id=1.14.19-1.14.20|AUTODETECT|” who delivered your enemies into your hand. [) 7 1 -1 9 0 “tw://bible.?id=1.14.19-1.14.20|AUTODETECT|” Gen. 14:19 20) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 This priest of God Most High did not exact tithes from Abraham as Levitical priests imposed a tithe on their fellow Israelites in later years. Of his own accord Abraham gave Melchizedek a tenth of the spoils, because he recognized him as God s representative. And this representative imparted a divine blessing on Abraham.) 1 1 2 8 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” Simple logic tells us, says the writer, that the lesser person is blessed by the greater. This fact is evident in three instances: the blessing that Isaac pronounced on Jacob, that Jacob gave his sons, and that Moses bestowed upon the Israelites 7 1 -1 9 0 “tw://bible.?id=1.27.27-1.27.29|AUTODETECT|” Gen. 27:27 29) 1 1 -1 9 0 “tw://bible.?id=1.48.15-1.48.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.48.15-1.48.16|AUTODETECT|” 48:15 16) 1 1 -1 9 0 “tw://bible.?id=1.49.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.49.0|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=5.33.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.33.0|AUTODETECT|” Deut. 33) 1 1 -1 9 0 0 ). Sons do not bless their fathers, but dying fathers pronounce blessings on their sons. In the case of Melchizedek blessing Abraham, we see that the king-priest delivers the blessing of God Most High to the patriarch. Abraham had given Melchizedek a tithe of the plunder because Abraham saw he was God s representative.��13�� In return this representative invoked God s blessing upon Abraham. Melchizedek functioned as God s mouthpiece and, therefore, was greater than Abraham. He acted in the capacity of priest, and that made him superior to Abraham.) 1 1 2 8 0 0

In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. 9. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10. because when Melchizedek met Abraham, Levi was still in the body of his ancestor.) 1 1 2 8 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” In our age and culture we are somewhat puzzled when we read 7:8 10. If the author of Hebrews presents an explanation of ) 7 1 -1 9 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Genesis 14:18 20) 1 1 -1 9 0 0 , and if on the basis of the silence of Scripture he reads matters pertaining to Melchizedek, Abraham, and Levi into the text, we have difficulty understanding him.) 1 2 2 8 0 0 The author, however, is a trained theologian who applies logic in a manner differing from ours. He reasons like a rabbi of the first century. He uses a methodology in explaining the Scriptures that is strictly rabbinical. He is a typical Jewish-Christian author who, filled with the Holy Spirit, writes the inspired Word of God.) Two points stand out in the author s presentation.) 1 1 2 8 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” a. The permanent priesthood of Melchizedek. The exact wording is that Melchizedek is declared to be living. Does this mean that Melchizedek never died? If he were a supernatural being, he would be the Son of God. But the writer says that Melchizedek was like the Son of God (7:3). Although Scripture is silent about the death of Melchizedek, we nonetheless conclude that he died. Yet in the two places 7 1 -1 9 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Gen. 14:18 20) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ) in which his name is mentioned Melchizedek (in relation to his priesthood) is described as living. This means that the priesthood of Melchizedek is permanent.) 1 2 2 8 0 0 b. By contrast, there was a succession of Levitical priests. A priest might assume his priestly duties as soon as the first signs of manhood made their appearance, but according to rabbinical tradition he was not actually installed till he was twenty years of age. ��14�� The period of service for a priest might cover twenty to thirty years, but the end would come. The writer of the epistle describes the priests as men who die. Their term of office is limited.) One might even say is an expression that occurs only once in the New Testament. What is being said is rather unusual, because Levi, the great-grandchild of Abraham, is said to have paid Melchizedek a tithe.

The use of the name Levi must be understood figuratively, for Levi himself did not collect tithes his descendants did. Also Abraham, who paid the tenth to Melchizedek, functions as a representative; he represents the tribe of Levi that was appointed to collect the tenth.) 1 1 2 8 0 “tw://bible.?id=6.9.15|AUTODETECT|” From our perspective, the author s reasoning may be somewhat difficult to accept. And yet the Bible is replete with examples of representatives whose actions affected the lives of their descendants. For example, Joshua made a peace treaty with the Gibeonites that bound the Israelites for centuries 7 1 -1 9 0 “tw://bible.?id=6.9.15|AUTODETECT|” Josh. 9:15) 1 1 -1 9 0 0 ). In the same way, Abraham represented the Levitical priesthood, which was entrusted with the task of gathering the tithes of the people, and in this capacity Abraham offered the tithe to Melchizedek. The Levitical priesthood paid homage to the priesthood of Melchizedek.) 1 5 2 8 0 0 Consider also the time when Melchizedek met Abraham. The meeting took place years before the birth of Isaac and more than a century before Levi was born. Abraham, then, represented Levi and his descendants. The author of Hebrews modestly writes, Because when Melchizedek met Abraham, Levi was still in the body of his ancestor. The point is that Melchizedek s priesthood is to be preferred to that of Levi.) ) Doctrinal Considerations in 7:1 10) In this section (7:1 10) the author stresses the principle of life with reference to Melchizedek and to Levi. Melchizedek is portrayed as a person without beginning of days or end of life (7:3) and as one who is declared to be living (7:8).

Because of his likeness to the Son of God and because he thus is a type of Christ, Melchizedek lives on scripturally although not historically. The author of Hebrews bases his theological observations on the scriptural references to Melchizedek.) The principle of life the author applies to Levi as well, but in a different way. The descendants of Levi entrusted with the task of collecting the tithe are subject to death; they are men who die (7:8). But Levi, as the tribal head, existed in the body of his ancestor (7:10) at the time Melchizedek met Abraham.) 1 1 2 8 0 “tw://bible.?id=58.7.1-58.7.10|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=58.7.1-58.7.10|AUTODETECT|” Hebrews 7:1 10) 1 1 -1 9 0 0 the writer purposely avoids speaking about Christ. He places the greatness of Melchizedek in historical perspective in order to compare Christ with the king-priest in succeeding verses. The superiority of the Son of God, however, the author demonstrates by saying that Melchizedek is like the Son of God (7:3).) 1 1 2 8 0 “tw://bible.?id=40.1.0|AUTODETECT|” The focus, then, is on the greatness of Melchizedek, who surpassed the patriarch Abraham. To underscore the position of Abraham the author notes that the patriarch had the promises (7:6). Abraham represents the line of believers. For example, Abraham is listed first in the genealogy of Jesus recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.1.0|AUTODETECT|” Matthew 1) 1 1 -1 9 0 0 . Abraham is the father of believers. Yet Melchizedek, says the writer of Hebrews, transcends him because Melchizedek received Abraham s tithe.) 1 1 2 8 0 “tw://bible.?id=1.14.0|AUTODETECT|” Paying the tithe to the priest of God Most High was Abraham s acknowledgment that God himself had given him the victory in the conflict and the plunder of the battlefield 7 1 -1 9 0 “tw://bible.?id=1.14.0|AUTODETECT|” Gen. 14) 1 1 -1 9 0 0 ). Thus he paid the tithe to God s representative.) 1 1 2 8 0 “tw://bible.?id=4.18.21|AUTODETECT|” The principle of tithing God instituted by law 7 1 -1 9 0 “tw://bible.?id=4.18.21|AUTODETECT|” Num. 18:21) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ) and enjoined the Israelites to comply. The tithe represents a tenth part of that which God gives the tither. In Old Testament times, the tithe sustained the priest, the Levite, and the services at the sanctuary. In the New Testament, Jesus teaches that the worker deserves his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” ); Paul repeats this rule both indirectly and directly when he writes concerning the financial support of those who proclaim the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” I Cor. 9:14) 1 1 -1 9 0 “tw://bible.?id=54.5.17-54.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17-54.5.18|AUTODETECT|”

7 1 -1 9 0 “tw://bible.?id=54.5.17-54.5.18|AUTODETECT|” Tim. 5:17 18) 1 1 -1 9 0 0 ).��15�� The New Testament, however, lacks specific injunctions about tithing.) 1 5 2 8 0 0 ) Greek Words, Phrases, and Constructions in 7:4 10) Verse 4) �� this verb can be either the present indicative or the present imperative. In view of the verb s position in the sentence it stands first and thus receives emphasis the present imperative is preferred. The verb �� conveys the meaning of looking intently at someone or something for the purpose of intellectual study.) �� the genitive neuter plural is a compound from �� (the highest) and ��, �� (heap). For example, the flour at the top of the heap was considered the best part. The noun �� means first fruits. ) 1 1 2 8 0 “tw://bible.?id=44.2.29|AUTODETECT|” �� this is a compound noun derived from �� (nation) and �� (I rule). The word appears four times in the New Testament and describes David 7 1 -1 9 0 “tw://bible.?id=44.2.29|AUTODETECT|” Acts 2:29) 1 1 -1 9 0 “tw://bible.?id=44.7.8|AUTODETECT|” ), the twelve sons of Jacob 7 1 -1 9 0 “tw://bible.?id=44.7.8|AUTODETECT|” Acts 7:8) 1 1 -1 9 0 “tw://bible.?id=44.7.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.7.9|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=58.7.4|AUTODETECT|” ), and Abraham 7 1 -1 9 0 “tw://bible.?id=58.7.4|AUTODETECT|” Heb. 7:4) 1 1 -1 9 0 0 ). The author of Hebrews places the noun, preceded by the definite article, at the end of 7:4 for emphasis.) 1 1 2 8 0 0 Verse 5) 1 1 2 8 0 “tw://bible.?id=42.1.9|AUTODETECT|” �t� 1�� this noun, translated priestly office, occurs twice in the New Testament, here and in ) 7 1 -1 9 0 “tw://bible.?id=42.1.9|AUTODETECT|” Luke 1:9) 1 1 -1 9 0 0 . (Its synonym 1�� appears four times in Hebrews [7:11, 12, 14 (variant reading), 24]). The word expresses the actual service of the priest and not the office of priesthood. ��16��) 1 3 2 8 0 0 �� in the Epistle to the Hebrews this noun generally refers to the church (see 2:17; 4:9; 10:30; 11:25; 13:12) and is qualified by the phrase of God. In 7:5, the author explains the word people by adding the note that is, their brothers.) Verse 6) �� the perfect active indicative from the verb �� (I collect tithes) reflects the permanence of the action the lasting effect of the tribute to Melchizedek. The tense of this verb stresses the significance of the deed.) 1 1 2 8 0 “tw://bible.?id=58.7.0|AUTODETECT|” �P�� the perfect active indicative from the verb �P�� (I bless) is translated as a simple past tense he blessed. The perfect tense, however, expresses the permanence of Melchizedek s blessing. ) 7 1 -1 9 0 “tw://bible.?id=58.7.0|AUTODETECT|” Hebrews 7) 1 1 -1 9 0 0 features numerous verbs in the perfect tense (see vv. 6, 9, 11, 16, 20, 23, 26, 28).) 1 17 2 8 0 0 Verse 8) �� r� & �� unfortunately this precise balance in grammatical structure with here and there has been omitted for stylistic reasons in numerous translations.) �� the present tense of this active participle from the verb �� (I die) has been chosen and placed deliberately before the noun �� (men). The word order in the Greek is unique. Literally translated, 7:8 reads: And here on the one hand tithes dying men receive, there on the other hand it is declared that he lives. ) ) B. Melchizedek s Superior Priesthood) 7:11 19) 11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come one in the order of Melchizedek, not in the order of Aaron? 12 For when there is a change of the priesthood, there must also be a change of the law. 13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. 15 And what we have said is even more clear if another priest like Melchizedek appears, 16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 17 For it is declared:) You are a priest forever,) in the order of Melchizedek. ) 18 The former regulation is set aside because it was weak and useless 19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.) ) 1. Imperfection of the Levitical Priesthood) 7:11 12) One of the recurring motifs in the Epistle to the Hebrews is that of God introducing a new order and thereby bringing the old order to an end. In 4:8 Joshua s concept of rest is completely overshadowed by God s rest.

In 8:13 the first covenant is declared obsolete because the new covenant has taken its place. And in 7:11 12 the Levitical priesthood (which was established by divine law) has been superseded by the priesthood of Melchizedek; this necessitates a change in that law.) 11. If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come one in the order of Melchizedek, not in the order of Aaron?) The old order changeth,) yielding place to new.) 1 1 2 8 0 “tw://bible.?id=58.7.11|AUTODETECT|” Thus wrote Alfred Tennyson about the death of King Arthur. These two lines, although from a different setting, capture the thought of ) 7 1 -1 9 0 “tw://bible.?id=58.7.11|AUTODETECT|” Hebrews 7:11) 1 1 -1 9 0 0 . The termination of the Levitical priesthood did not take place when Jesus died on the cross. The Aaronic order came to an end with the destruction of the temple in a.d. 70. The new order, however, was inaugurated with Jesus death and existed simultaneously with the Levitical priesthood until Jerusalem was destroyed.) 1 1 2 8 0 0 The Aaronic priesthood that had served the nation Israel since the exodus proved to be a failure in procuring salvation for God s people. That is, says the writer of the epistle, because the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify the people and cleanse them only on the outside (9:13). The priests could not cleanse the soul from sin. Inwardly the burden of guilt and the stain of sin remained. Only the blood of Christ, says the author, will cleanse our consciences from acts that lead to death, so that we may serve the living God (9:14).) 1 1 2 8 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” The Levitical priesthood was established centuries after that of Melchizedek 7 1 -1 9 0 “tw://bible.?id=1.14.18-1.14.20|AUTODETECT|” Gen. 14:18 20) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ). God had not forgotten the priestly order of Melchizedek, for through David he spoke of this order again in ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” No one therefore could ever say that the order of Melchizedek was replaced by the Levitical priesthood. The fact that God himself in David s psalm declares that his Son 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” Matt. 22:41 45) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ) is priest forever in the order of Melchizedek is irrefutable evidence of the superiority of this priesthood 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ). By implication, contends the author, the Levitical priesthood did not attain perfection. It was meant to be provisional, for it was superseded by an entirely different order that of Melchizedek.) 1 1 2 8 0 “tw://bible.?id=44.6.13|AUTODETECT|” Even though the author of Hebrews bases his argument on Scripture and puts it to his readers in the form of a question, the matter itself was a sensitive one for the Jewish religious structure of his day. Under the administration of the Levitical priesthood the law was given to the people. The law was then inseparably linked to the religious hierarchy of Israel. Anyone who dared to change the Aaronic priesthood was accused of tampering with the law of Moses. And anyone who was accused of speaking contrary to the law could be killed. In fact, Stephen was put to death because, so his accusers said, he spoke against the law 7 1 -1 9 0 “tw://bible.?id=44.6.13|AUTODETECT|” Acts 6:13) 1 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” ). Paul was beaten by an angry mob that shouted, This is the man who teaches all men everywhere against our people and our law and this place 7 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” Acts 21:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” God, however, did not give the people his law in order to displace the Aaronic priesthood; the priesthood itself was linked to the law. Without the priesthood there was no law! That is basic. The priests taught God s law and his promises. These men with all their imperfections were the mainstay of Israel s faith, for the very words of God were entrusted to them 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 12. For when there is a change of the priesthood, there must also be a change of the law.) In this sentence the first word for is significant because it tells us how the change will take place. In the preceding verse we are told that the Aaronic priesthood was unable to reach perfection. In 7:12 we learn that a change in the law must accompany the change in the priesthood.) 1 1 2 8 0 “tw://bible.?id=40.5.18|AUTODETECT|” We ought to look at the verse, however, through the eyes of a person of Jewish descent in the first century of the Christian era. The law of God was valid eternally and could not be terminated. The apocryphal literature of that era, as well as the rabbinical books of somewhat later date, speak of the lasting validity of the law.��17�� Jesus, in a certain sense, reflected that sentiment when he said: I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” Matt. 5:18) 1 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” ). But Jesus fulfilled the law 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 0 ), not to set it aside but to effect a change.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” If then a change of the law had to occur, God himself would have to accomplish the change. And this is exactly what God did when, centuries after the law was given, he said through David, The Lord has sworn and will not change his mind: You are a priest forever, in the order of Melchizedek 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 “tw://bible.?id=58.7.28|AUTODETECT|” ). God changed the law by appointing his Son high priest in another order and confirming the change with an oath 7 1 -1 9 0 “tw://bible.?id=58.7.28|AUTODETECT|” Heb. 7:28) 1 1 -1 9 0 0 ). With the coming of Christ the priestly order was transformed and transferred.��18�� With his once-for-all sacrifice, Christ fulfilled the law and made the Levitical priesthood obsolete.) 1 2 2 8 0 0 2. Inappropriate Service for Judah s Descendant) 7:13 14) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” No one could ever object to Jesus high priesthood in the order of Melchizedek by saying that the Levitical order had superseded the priesthood of Melchizedek. ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 is ample proof that God himself centuries later appointed his Son, by oath, in the priestly order of Melchizedek.) 1 1 2 8 0 0 13. He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 14. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.) 1 1 2 8 0 “tw://bible.?id=19.110.0|AUTODETECT|” The Hebrews would have no difficulty accepting the messianic teaching of ) 7 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” Psalms 110) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” , with its distinct reference to the royal office of the Messiah. Also the Scriptures clearly taught them that the Christ was to come from David s family 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=19.89.3-19.89.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.3-19.89.4|AUTODETECT|” Ps. 89:3 4) 1 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” Jer. 23:5) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ) and from the town of Bethlehem 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” Matt. 2:6) 1 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” John 7:42) 1 1 -1 9 0 “tw://bible.?id=40.1.1-40.1.17|AUTODETECT|” ). And when the Gospels in written form began to circulate, the genealogies of Jesus recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.1.1-40.1.17|AUTODETECT|” Matthew 1:1 17) 1 1 -1 9 0 “tw://bible.?id=42.3.23-42.3.38|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.3.23-42.3.38|AUTODETECT|” Luke 3:23 38) 1 1 -1 9 0 0 showed his royal descent from the line of David.) 1 1 2 8 0 “tw://bible.?id=14.26.16-14.26.21|AUTODETECT|” To make Jesus, who belongs to the tribe of Judah, serve at the altar is contrary to the law. Remember that Uzziah king of Judah entered the temple of the Lord to burn incense on the altar of incense and was stricken with leprosy 7 1 -1 9 0 “tw://bible.?id=14.26.16-14.26.21|AUTODETECT|” II Chron. 26:16 21) 1 1 -1 9 0 “tw://bible.?id=4.1.50-4.1.53|AUTODETECT|” ).��19�� God had appointed the descendants of Levi to minister first at the tabernacle and later at the temple 7 1 -1 9 0 “tw://bible.?id=4.1.50-4.1.53|AUTODETECT|” Num. 1:50 53) 1 1 -1 9 0 “tw://bible.?id=4.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=4.3.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.3.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=4.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.4.15|AUTODETECT|” 4:15) 1 1 -1 9 0 “tw://bible.?id=4.4.19-4.4.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.19-4.4.20|AUTODETECT|” 19 20) 1 1 -1 9 0 0 ). Anyone from another tribe who approached the sanctuary would be put to death.) 7 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 , in the context of the Epistle to the Hebrews, teaches two points. First, God overruled the law concerning the Levitical priesthood, because he as the maker of the law had the authority to change it. Second, belonging to the priestly order of Melchizedek is entirely different from being a descendant of any of the tribes of Israel.) 1 1 2 8 0 “tw://bible.?id=19.132.11|AUTODETECT|” Jesus descended from the tribe of Judah 7 1 -1 9 0 “tw://bible.?id=19.132.11|AUTODETECT|” Ps. 132:11) 1 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” Isa. 11:1) 1 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” Luke 1:32) 1 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” Rom. 1:3) 1 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” Rev. 5:5) 1 1 -1 9 0 0 ). But his descent could attest only to his royalty. Moses said nothing about priests from the tribe of Judah, and therefore Jesus would trangress the Mosaic law if he assumed the priestly functions given to the descendants of Aaron.��20��) 1 1 2 8 0 “tw://bible.?id=58.4.14|AUTODETECT|” As a descendant of David, Jesus established not an earthly kingdom, but a spiritual kingdom. Similarly, Jesus did not inaugurate another priestly order to replace the Aaronic priesthood here on earth. Jesus is the great high priest who has gone through the heavens 7 1 -1 9 0 “tw://bible.?id=58.4.14|AUTODETECT|” Heb. 4:14) 1 1 -1 9 0 0 ). His priesthood is spiritual, heavenly, eternal.) 1 6 2 8 0 0 3. Indestructible Life) 7:15 19) Jesus priesthood finds its origin not in the Levitical order but in the order of Melchizedek. The writer of the Epistle to the Hebrews purposely states that Jesus was confirmed as priest not by proving his descent from Levi but by demonstrating the indestructibility of his life.) 15. And what we have said is even more clear if another priest like Melchizedek appears, 16. one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 17. For it is declared:) You are a priest forever,) in the order of Melchizedek. ) 1 1 2 8 0 “tw://bible.?id=44.3.1|AUTODETECT|” We who live in a different era and in another culture are unable to fathom the turmoil that must have taken place when Jew and Christian realized the Levitical priesthood had definitely ended in a.d. 70. After Jesus ascension, Christians continued to attend the prayer services and festivals at the temple in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” Acts 3:1) 1 1 -1 9 0 “tw://bible.?id=44.20.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.16|AUTODETECT|” 20:16) 1 1 -1 9 0 “tw://bible.?id=44.21.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=44.21.26|AUTODETECT|” 21:26) 1 1 -1 9 0 0 ). The end of an era, however, had come because Jesus by his death on the cross had fulfilled the law. Jesus had become the great high priest, but not in the Aaronic order; he appeared as a priest like Melchizedek.) 1 5 2 8 0 0 The Christian community had to realize the significance of Jesus sacrifice in relation to the Levitical priestly order. When the author told the Hebrews that he had much to say about Jesus priesthood in the order of Melchizedek, he mentioned that his teaching was hard to explain (5:11). The time had come for believers of Jewish descent to understand the implications of Jesus sacrifice on the cross: by his once-for-all sacrifice, Jesus had fulfilled the demands of the law and thus ended the need for sacrifices. The Levitical priesthood then was obsolete. Because the author s contemporaries were conditioned to think of the priesthood only in terms of the Levitical order, his emphasis on the priesthood of Christ was indeed hard to explain and no doubt hard to accept.) The Aaronic priestly order terminated because of Christ s sacrificial death; the priesthood of Christ, however, continues. We should note that the writer calls Jesus a priest like Melchizedek ; he uses the term priest, not high priest.

Concludes Geerhardus Vos: Where a comparison with Aaron is expressed or implied, Christ is called High Priest (2:17; 4:14; 5:1; 7:26, 28; 8:13; 9:11 12). When the comparison is between Christ and the Levitical order, He is called priest. ��21��) Christ s priesthood is different for two reasons.) a. Jesus did not have to base his priesthood on a genealogy that proved his descent from Aaron. He was like Melchizedek in that no ancestry is mentioned.) b. A priest in the Levitical order served on a temporary basis because he eventually died. By contrast, Jesus is a priest forever.

That is, as an only priest no other priests are serving with him he lays claim to the power of an indestructible life. A Levitical priest served because an external law gave him the privilege of service; Jesus serves because of an inward power that characterizes an endless life.��22��) 1 1 2 8 0 “tw://bible.?id=58.1.3|AUTODETECT|” The expression indestructible life is unique in the New Testament. Although Jesus offered himself as a sacrifice on the cross, his life did not end. He conquered death and lives forever, presently seated at God s right hand in heaven 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 0 ). Through his unique sacrifice he fulfilled the responsibilities of the Aaronic priesthood, and through his endless life he assumes the priesthood in the order of Melchizedek.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” Lest someone object to the priesthood of Christ, the writer once again quotes ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” and introduces the psalm citation with the words for it is declared. The implied agent is God himself. God has appointed Jesus high priest forever, in the order of Melchizedek. The author purposely repeats himself, for he has quoted and alluded to ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 a number of times (5:6, 10; 6:20; 7:11; also see 7:21, where he stresses the permanence of Jesus priestly office by referring to the oath God swore).) 1 13 2 8 0 0 18. The former regulation is set aside because it was weak and useless 19. (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.) This rather lengthy sentence falls into three parts that show balance and contrast. The first part has an explanatory clause that is placed within parentheses.) a. the former regulation a better hope ) b. is set aside is introduced ) c. because by which ) it was weak and useless we draw near ) nothing perfect) ) ) ) a. The first part of the contrast consists of the adjective former and the noun regulation. The word former actually means introductory or that which precedes. The implication is that the introductory regulation is temporary and will be succeeded by that which is permanent.

The author of Hebrews continues to explain the significance of a tentative regulation that must yield to something that is abiding. The regulation was intended for the members of the priesthood; the hope (anchored in Jesus Christ, 6:19 20) is for every believer.) In the second part of this sentence, the adjective better emphasizes the quality of the hope. Although hope was present during the era of the Levitical priesthood, after the sacrifice of Christ hope has taken on a new dimension.��23�� The author speaks of better hope in the sense of a true, living, new, and perfect hope. It is the hope that the believer has in Jesus Christ through his gospel. And that good news for the believer forgiveness of sins, eternal life, and entrance to heaven constitutes the better hope that surpasses the former regulation. ) b. The second part of the contrast concerns the action of both regulation and hope: the one is set aside, the other is introduced.

For the writer to state categorically that the divine command about the Levitical priesthood was discarded and to add that the law made nothing perfect called for courage. A believer trained in Old Testament law considered the command about the priesthood in particular and the law in general sacrosanct.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” But the author is able to write these words in full confidence. He indicates that the former regulation was introductory to something much better. In fact, the better hope has arrived and the time has come to put the substitute away. In his providence God instituted the Levitical priesthood. The priests offered animal sacrifices so the people might obtain remission of sin. These sacrifices by themselves could not cleanse the consciences of the believers (9:14) and were inadequate to atone for sin; they pointed to Christ. After Jesus as the Lamb of God brought the supreme sacrifice that takes away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ), the need for animal sacrifices offered by the priests was eliminated.) 1 2 2 8 0 0 A better hope is introduced. The author does not say to whom or to what we are introduced, but the context reveals that we are brought into the presence of Jesus our high priest. The believer no longer needs to approach God through the services of a mortal priest. He can go directly to Jesus Christ, for through him he has direct access to the throne of grace (4:14 16). His hope, then, is centered in Jesus Christ, his Savior and Lord.) c. The third element in the contrast gives the cause and the means. The Levitical priesthood was discarded because the regulation was weak and useless ; and by a better hope we have access to God.) 1 1 2 8 0 “tw://bible.?id=19.51.16|AUTODETECT|” We nowhere read that the Levitical priesthood and the accompanying regulation were of no value. They had their rightful place in the era prior to the coming of Christ. However, the command with its bearing on the priesthood was weak and useless. It was incapable of removing the curse God had pronounced upon the human race; it could not effect eternal salvation for the believer. David testified to the inadequacy of animal sacrifices when he confessed his sin to God: You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings 7 1 -1 9 0 “tw://bible.?id=19.51.16|AUTODETECT|” Ps. 51:16) 1 1 -1 9 0 0 ). The command was external and pertained to the duties performed by the priests; it was unable, however, to lead the believer into the presence of God.) 1 1 2 8 0 “tw://bible.?id=45.8.3|AUTODETECT|” What the law could not do, for it made nothing perfect 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” Rom. 8:3) 1 1 -1 9 0 0 ), Jesus did by his perfect sacrifice on the cross: he opened the way to God. In the capacity of high priest Jesus, by entering the Most Holy Place, reconciled God and man. Therefore the believer has full communion with God.) 1 2 2 8 0 0 ) Doctrinal Considerations in 7:11 19) 1 1 2 8 0 “tw://bible.?id=2.19.6|AUTODETECT|” In the desert of Sinai God delivered the Ten Commandments to the Israelites to make them into a kingdom of priests and a holy nation 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Exod. 19:6) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 “tw://bible.?id=2.19.8|AUTODETECT|” ). Although the people affirmed the objective to live obediently before God 7 1 -1 9 0 “tw://bible.?id=2.19.8|AUTODETECT|” Exod. 19:8) 1 1 -1 9 0 “tw://bible.?id=2.24.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.24.3|AUTODETECT|” 24:3) 1 1 -1 9 0 0 ), they never attained perfection. The Israelites were sinners whose transgression had to be removed.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” Israel, in its sinful life, could not exist before God; it needed atonement provided by another life. Yet the lives of the sacrificial animals could not accomplish this atonement. ��24�� Also the priesthood, instituted to lead the Israelites in a life of consecration and perfection, failed. That God later declared on oath the inauguration of a priest in the order of Melchizedek 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ) proved the weakness of the Aaronic priesthood.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” God himself imposed his law on the Israelites. As lawgiver he stood above the commandments and ordinances he had enacted. Thus at the proper time he could supplant a particular law the one pertaining to the Levitical priesthood and institute a new order. The priesthood in the order of Melchizedek differed radically from that of Aaron. It was not based on law, although it was confirmed by oath 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 “tw://bible.?id=58.4.14|AUTODETECT|” ). Rather it is a spiritual priesthood, fulfilled in Jesus Christ and settled in heaven 7 1 -1 9 0 “tw://bible.?id=58.4.14|AUTODETECT|” Heb. 4:14) 1 1 -1 9 0 “tw://bible.?id=58.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.20|AUTODETECT|” 6:20) 1 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” 7:26) 1 1 -1 9 0 “tw://bible.?id=58.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=58.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.21|AUTODETECT|” 10:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.110.1-19.110.2|AUTODETECT|” Jesus priesthood is distinct from the priestly order of Levi s descendants. His priesthood coincides with his kingship 7 1 -1 9 0 “tw://bible.?id=19.110.1-19.110.2|AUTODETECT|” Ps. 110:1 2) 1 1 -1 9 0 0 ) and therefore is royal. Jesus is king and priest at the same time. Aaron and his heirs could be only priests.) 1 16 2 8 0 0 The brevity of life of the priests in the order of Aaron testified to the passing character of the Levitical office. The priestly genealogies were silent witnesses to the transitory nature of the priesthood. By contrast, the priesthood of Jesus is eternal.��25��) ) Greek Words, Phrases, and Constructions in 7:11 19) Verse 11) �� the ending -�� reveals a process of the act of reaching perfection. The noun stems from the verb �� (I accomplish, make perfect).) A �� the definite article with the noun conveys the idea that the law was given, via the priesthood, to all the people of God.) �� the perfect passive, third person singular, of the verb �� (I enact laws) marks the time when the law was given and expresses the lasting significance of the event.) �� of the five times the author uses this adjective, three refer to Jesus priesthood (7:11, 13, 15). The author stresses the dissimilarity of Christ s priestly office and the Levitical priesthood.) Verse 12) �� a change in the priesthood necessitated a change in the law. Jesus became high priest not in the Levitical order (on the basis of law), but in the �� (order) of Melchizedek.) �� together with the present passive participle �� (genitive absolute) this noun with its ending -�� denotes a process of change.) Verse 13) �� the perfect active, third person singular of the verb �� (I partake) directs attention to a point in time in which Jesus became a descendant of Judah.

The perfect signifies continuous validity; the active voice shows that Jesus voluntarily became man.) �� the author has a penchant for choosing cognate expressions. This verb, from �� (I apply myself to), demands a supplied �� (himself) and a dative for the object (altar).) Verse 14) �� this adjective from �� (openly) and �� (evident) is closely related to �� (thoroughly evident) in verse 15.) 1 1 2 8 0 “tw://bible.?id=42.1.78|AUTODETECT|” �� the perfect active, third person singular, of �� (I rise, descend from) is related to �� in ) 7 1 -1 9 0 “tw://bible.?id=42.1.78|AUTODETECT|” Luke 1:78) 1 1 -1 9 0 0 , where the reference to the rising of the sun is a metaphor of the Messiah s coming.) 1 27 2 8 0 0 Verse 16) �� the adjective �� modifying the noun commandment points to the lineage that a priest had to prove before he could assume office.) �� from the verb �� (I become), the perfect active demonstrates the endless duration of Christ s priesthood.) Verse 18) �� this noun appears also in 9:26. It derives from the privative (not) and the verb �� (I place). With the ending -�� it denotes a process of annulling a commandment. Also, it is a juridical term.) Verse 19) �� this compound noun consists of �� (toward), �0� (into), and �� (leading). It means an introduction. The word occurs only in this verse in the entire New Testament.) ) C.

Christ s Superior Priesthood) 7:20 28) 20 And it was not without an oath! Others became priests without any oath, 21 but he became a priest with an oath when God said to him:) The Lord has sworn) and will not change his mind:) You are a priest forever. ) 22 Because of this oath, Jesus has become the guarantee of a better covenant.) 23 Now there have been many of those priests, since death prevented them from continuing in office; 24 but because Jesus lives forever, he has a permanent priesthood. 25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.) 26 Such a high priest meets our need one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. 27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. 28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.) ) 1. By Oath) 7:20 22) The Aaronic priesthood was instituted by divine law; Christ s priesthood, by divine oath. A law can be annulled; an oath lasts forever.) True to form, the author first introduces a new concept with a simple word or phrase, then returns to it later to give a complete explanation. In 7:22 he mentions the word covenant; in the next two chapters he explains the doctrine of the covenant to the fullest extent.) 20.

And it was not without an oath! Others become priests without any oath, 21. but he became priest with an oath when God said to him:) The Lord has sworn) and will not change his mind:) You are a priest forever. ) 22. Because of this oath, Jesus has become the guarantee of a better covenant.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” The first word and is significant. It provides additional proof of the superiority of Christ s priesthood. The proof comes from the first part of ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 . The author of the epistle quotes and alludes to this psalm citation a number of times (5:6, 10; 6:20; 7:11, 17) to call attention to the priesthood of Christ in the order of Melchizedek.) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” How did Christ become a priest? ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 “tw://bible.?id=2.29.9|AUTODETECT|” unequivocally states that God swore an oath when he appointed Christ. This is unique. God told Moses to consecrate Aaron and his sons to the priesthood and stipulated, The priesthood is theirs by a lasting ordinance 7 1 -1 9 0 “tw://bible.?id=2.29.9|AUTODETECT|” Exod. 29:9) 1 1 -1 9 0 0 ). But God did not swear an oath; he only administered an ordinance. No law was enacted when God appointed Christ to the priesthood of Melchizedek. Instead God swore an oath.) 1 1 2 8 0 0 By human standards Christ, not God, should have sworn the oath of office. For example, when a government official is about to assume his task, he is sworn in. The appointee declares on oath that he will execute his duties to the best of his ability in accordance with the laws of the land.) 1 1 2 8 0 “tw://bible.?id=1.22.16|AUTODETECT|” In this instance, however, God purposely takes the initiative and swears an oath. He confirms his promise to Abraham by swearing an oath to guarantee that his purpose does not change 7 1 -1 9 0 “tw://bible.?id=1.22.16|AUTODETECT|” Gen. 22:16) 1 1 -1 9 0 “tw://bible.?id=58.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.13|AUTODETECT|” Heb. 6:13) 1 1 -1 9 0 “tw://bible.?id=2.32.14|AUTODETECT|” ). A second time, when God installs his Son as priest in Melchizedek s order, he swears an oath to vouch for the unalterable nature of the appointment. When God s people confess sin, God changes his mind 7 1 -1 9 0 “tw://bible.?id=2.32.14|AUTODETECT|” Exod. 32:14) 1 1 -1 9 0 0 ). But when God swears an oath, his purpose is unchangeable. Because he swore an oath when he instituted Christ s priesthood, that priesthood is eternal.) 1 1 2 8 0 0 What is the purpose of confirming Christ s priesthood with an oath? Because of this oath, says the writer, Jesus has become the guarantee of a better covenant. Two concepts the author introduces. One is embodied in the word guarantee (which appears once in the entire New Testament) and the other in the word covenant (an expression that recurs seventeen times in the epistle).) 1 1 2 8 0 “tw://bible.?id=48.3.19-48.3.20|AUTODETECT|” Even though the term guarantee is unique, its synonym mediate is not 7 1 -1 9 0 “tw://bible.?id=48.3.19-48.3.20|AUTODETECT|” Gal. 3:19 20) 1 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” I Tim. 2:5) 1 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” Heb. 8:6) 1 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” 12:24) 1 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” ). These two words in the epistle are interchangeable, and the writer uses them to stress God s absolute reliability in fulfilling the covenant he has made with his people. God has appointed his Son not merely to be the guarantor who represents man to God. In addition, Jesus is the believer s guarantee that all God s promises will be fulfilled. That is, no promise God has made to us can ever be broken, for Jesus gives the assurance that his perfection will be our perfection,��26�� our bodies will be like his glorious body 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” ), and his ascension guarantees our entrance into heaven 7 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” John 14:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” Note that the author uses the name Jesus purposely. This name summarizes the work of our Savior he saves his people from their sins 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 0 ). The writer places the name last in the sentence (in the Greek) to give it full emphasis.) 1 1 2 8 0 “tw://bible.?id=24.31.33|AUTODETECT|” The second concept that the author introduces is contained in the noun covenant, qualified by the adjective better. In context the adjective actually means eternal. The covenant God makes with his people is an agreement that has two parties, promises, and a condition. The parties are God and his people. The promises are: I will put my laws in their minds and write them on their hearts, says God, I will be their God, and they will be my people 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” Heb. 8:10) 1 1 -1 9 0 0 ). And the condition is faith.) 1 16 2 8 0 0 Why is this covenant called better ? In the old covenant that God made with the Israelites at Mount Sinai, Moses acted as mediator between God and his people. But Moses could never guarantee the covenant. In the new covenant Jesus is both mediator and guarantor because of his atoning work. Jesus guarantees the fullness of God s covenant with us.) To Thee, O Lord, alone is due) All glory and renown;) Aught to ourselves we dare not take,) Or rob Thee of Thy crown.) Thou wast Thyself our Surety) In God s redemption plan) In Thee His grace was given us,) Long ere the world began.) Augustus M. Toplady) (Revision by Dewey Westra)) 2.

For Eternity) 7:23 25) In this passage, the author states an additional reason that Jesus priesthood differs from that of Aaron: the Levitical priesthood attests to its transitoriness by the deaths of those who held the priestly office; Jesus, who is eternal, fills an everlasting office as intercessor for those who come to God. ) 23. Now there have been many of those priests, since death prevented them from continuing in office; 24. but because Jesus lives forever, he has a permanent priesthood. 25. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.) These verses form one lengthy sentence in the Greek text. They convey three basic ideas that can be described in the terms problem (v. 23), person (v. 24), and purpose (v. 25).) 1 1 2 8 0 “tw://bible.?id=2.40.15|AUTODETECT|” a. The problem relates to the length of the priest s term in office. By law, the Aaronic priesthood would continue for all generations to come 7 1 -1 9 0 “tw://bible.?id=2.40.15|AUTODETECT|” Exod. 40:15) 1 1 -1 9 0 0 ), but in reality the priestly office was temporal. Every priest was subject to death, and therefore a seemingly endless succession of priests emerged. Death determined the extent of the high priest s service, for death is no respecter of persons. The high priest was powerless in the face of death.) 1 3 2 8 0 0 A somewhat literal translation of the first part of this verse reads, and they that have become priests are many. ��27�� The list of names of high priests who served for long or short periods of time is extensive,��28�� but the concluding comment for every one of them is this: and he died. ) b. Next, the author contrasts the Levitical priesthood with the person of Jesus. What a contrast when we look at Jesus! The priests were many; Jesus is the only priest. Their term of office was limited by death; Jesus lives forever. The Aaronic high priest was overcome by death; Jesus conquered death.) The writer of Hebrews has chosen the name Jesus to illuminate the earthly life of our Lord.

This name describes his birth, ministry, suffering, death, resurrection, and ascension. However, Jesus is no longer a citizen of this earth; his residence is in heaven, where he abides forever. Because of his eternity, Jesus high priesthood is unchangeable. That is, no one can terminate his priestly office. Death is conquered. And God has sworn an oath that his Son will serve as priest forever in the order of Melchizedek.

No one can take Jesus place, for he is the one and only high priest.) 1 1 2 8 0 “tw://bible.?id=43.17.21|AUTODETECT|” c. What purpose does Jesus permanent priesthood serve? In fact, it serves many purposes. First, he is able to save completely those who come to God through him. Jesus is a Savior who does his work completely, fully, and to perfection.��29�� He sets man free from the curse of sin and accomplishes restoration between God and man; through Jesus man is united with his God 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” John 17:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” Second, Jesus as eternal high priest lives not for himself, but for the people who look to him for help (2:17 18; 4:14 16). He is their Mediator, truly God and truly man. Without ceasing he pleads for us; standing between God and man, he constantly intercedes for those who come to God in prayer 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” Heb. 9:24) 1 1 -1 9 0 0 ). God grants us everything we need for the furtherance of his name, his kingdom, and his will. He answers our prayers for daily sustenance, remission of sin, and protection from the evil one.) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” Third, Jesus taught: No one comes to the Father except through me 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ). The writer of Hebrews repeats this very thought and reminds his readers that prayers to God must be offered in the name of Jesus.) 1 3 2 8 0 0 Fourth, knowing that Jesus is always praying for us in heaven, we long to be with him. We have the assurance that as he lives eternally before God so shall we live forever with him. Presently we come to God in prayer, but at the end of our earthly stay he will take us home to be with him eternally.) ) Doctrinal Considerations in 7:20 25) 1 1 2 8 0 “tw://bible.?id=1.22.16|AUTODETECT|” When God swears an oath he establishes the absolute dependability and trustworthiness of his word. His oath is somewhat different from that of man. Man swears by God to testify of his innocence, to declare his intention to keep a vow, and to speak the truth before a court of law. God swears by himself because there is no one greater by whom he can swear to give further substance to his promise 7 1 -1 9 0 “tw://bible.?id=1.22.16|AUTODETECT|” Gen. 22:16) 1 1 -1 9 0 “tw://bible.?id=5.4.31|AUTODETECT|” ), to his covenant 7 1 -1 9 0 “tw://bible.?id=5.4.31|AUTODETECT|” Deut. 4:31) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ), and to his confirmation of his Son s priesthood 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ). When God adds an oath to what he has said, his word is unalterable.) 1 5 2 8 0 0 Christ s priesthood is unchangeable because it is not bound to a law. The Levitical priesthood instituted by law was open to transgression and violation. Christ s priesthood in the order of Melchizedek was confirmed by oath and therefore is inviolable.��30��) When the author of the Epistle to the Hebrews mentions the concept salvation, he always links it directly to the atoning work of Jesus. Thus the salvation Christ offers the believers is eternal (5:9); it is described as great (2:3); and its author has been made perfect through suffering (2:10).) ) Greek Words, Phrases, and Constructions in 7:20 25) Verse 20) 1 1 2 8 0 “tw://bible.?id=58.7.20|AUTODETECT|” A�� this combination of E�� (oath) and D�� (I swear) occurs four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=58.7.20|AUTODETECT|” Heb. 7:20) 1 1 -1 9 0 “tw://bible.?id=58.6.16|AUTODETECT|” [twice], 21, 28). In ) 7 1 -1 9 0 “tw://bible.?id=58.6.16|AUTODETECT|” Hebrews 6:16) 1 1 -1 9 0 “tw://bible.?id=42.1.73|AUTODETECT|” the author writes the noun and the verb separately 7 1 -1 9 0 “tw://bible.?id=42.1.73|AUTODETECT|” Luke 1:73) 1 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” Acts 2:30) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 0 ). The preposition (adverb) �� governs the genitive case.) 1 12 2 8 0 0 �1 �� this construction balanced by A �� in the next verse expresses contrast: priests over against Jesus. The author employs this device three times (7:18 19; 7:20 21; and 7:23 24).) �0�v� & �� the perfect middle participle of �� (I become) combined with a form of the verb to be, �0�v� (present active), constitutes a periphrastic construction. See also 7:23.) Verse 22) �� this noun derived from the verb �� (I decree) appears seventeen times in Hebrews out of a total of thirty-three times in the New Testament. The author of Hebrews develops the doctrine of the covenant chiefly in chapters 8 and 9.) �� only in this verse does �� occur in the New Testament. See also the Septuagint, where it appears three times (Sir. 29:15, 16; II Macc. 10:28). It conveys the idea of guarantor and is a synonym of �� (mediator).) Verse 23) �� this preposition followed by the neuter article �� and the present passive infinitive �� (to be hindered) expresses the reason that the number of priests increased: they were prevented from continual service by death (��).) �� the complementary infinitive, present active, of �� (I continue in office).

This compound verb referring to priests on earth is set in opposition to the simple present active verb �� (to remain) referring to Jesus (v. 24)) Verse 24) �� as a verbal adjective the word expresses a passive idea: it cannot be transgressed. This compound finds its origin in (not), �� (beyond), and �� (I go, walk, step).) Verse 25) �� the present active participle from �� (I live) may denote cause: because he lives.) 1 1 2 8 0 “tw://bible.?id=44.25.24|AUTODETECT|” �� Jesus lives for the purpose of making intercession. The word occurs only five times in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.25.24|AUTODETECT|” Acts 25:24) 1 1 -1 9 0 “tw://bible.?id=45.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.27|AUTODETECT|” Rom. 8:27) 1 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=45.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.2|AUTODETECT|” 11:2) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 0 ) but frequently in other sources. The basic meaning of the verb is to approach someone with a petition. In this verse the present active infinitive is introduced by �0� ��.) 1 2 2 8 0 0 3. In Sacrifice) 7:26 27) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” After explaining the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 , the author of Hebrews presents a comprehensive summary. He gives a full description of our only high priest Jesus Christ and compares his perfect sacrifice with the daily sacrifices offered by the Levitical priests. Jesus death on the cross was a once-for-all event.) 1 7 2 8 0 0 26. Such a high priest meets our need one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.) The writer has arrived at a peak in his discussion of Christ s priesthood. He looks back at the magnificence of Jesus position and describes his greatness in the one word such. He stands in awe of the magnitude of the work of salvation performed by our heavenly high priest. And he looks forward. The author diverts his attention to the needs of the believers on earth and includes himself in the expression our need.

He realizes that Jesus is not a distant high priest, enthroned in heaven, far removed from the daily needs of his people. Jesus is eminently suited to be our high priest.) Why is Jesus qualified to meet our needs? He is sinless. With respect to his character, he is holy, blameless, and pure. And regarding his status, he is separated from sinners and exalted above the heavens.) The author lists five characteristics.) a. Holy) Jesus is holy.

That means he is like God and in every aspect without sin.��31�� He is incomparably pure and as God s high priest he fulfills the will of God flawlessly. His chief desire is to glorify God s name and to extend God s rule.) b. Blameless) 1 1 2 8 0 “tw://bible.?id=3.16.11|AUTODETECT|” The adjective holy concerns the inner disposition of Jesus; the word blameless relates to his external life. Note the implied contrast between Jesus, who is blameless, and the Aaronic high priests, tainted by sins, who were blameworthy. Aaron had to bring a sin offering to make atonement for himself and his household 7 1 -1 9 0 “tw://bible.?id=3.16.11|AUTODETECT|” Lev. 16:11) 1 1 -1 9 0 0 ) before he could function as a high priest for the people of Israel. Jesus, however, is completely sinless and therefore free from guilt and blame.) 1 3 2 8 0 0 c. Pure) The environment of sin has a way of touching everyone entering that environment. Sin defiles the person it touches. Although Jesus lived on earth and ministered to sinful people, he himself remained undefiled. He may be compared with a physician who works among the sick at the time of an epidemic, but who is immune. Jesus is unstained by sin.) d. Set apart) 1 1 2 8 0 “tw://bible.?id=40.11.19|AUTODETECT|” The reason that Jesus remains untouched by sin lies in the act of separation. Jesus has been separated from sinners by God. Although he fully shares our humanity, he does not participate in our sin. He is therefore different. Although he was called a friend of sinners 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 0 ), he himself remained without sin. I think that interpreting the phrase set apart from sinners to refer only to the ascension of Jesus is one-sided.��32�� As our heavenly high priest Jesus sympathizes with us in our weaknesses, because he has been tempted just as we are tempted. He knows our problems, because he is one of us except that he is sinless (2:14; 4:14 15).) 1 1 2 8 0 0 e. Exalted) 1 1 2 8 0 “tw://bible.?id=58.1.3|AUTODETECT|” Already in ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Hebrews 1:3) 1 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” , the author referred to Jesus exaltation by depicting him seated at the right hand of the Majesty in heaven. In 7:26 the writer describes the position of Christ in comparable terms. He says that Jesus has been raised to greater heights than the heavens. ��33�� Paul also speaks of Christ s exaltation: He who descended is the very one who ascended higher than all the heavens 7 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” Eph. 4:10) 1 1 -1 9 0 0 ). The meaning is clear: Jesus occupies the highest position imaginable.) 1 3 2 8 0 0 27. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.) Sometimes we have to make a trite remark to convey a fundamental truth. Thus we say that verse 27 follows verse 26 in order to point out that 7:26 is introductory to the next verse. This simple fact is frequently overlooked, and explanations of 7:27a are varied.) For example, one explanation is that the phrase day after day means year after year. That is, once a year on the Day of Atonement the high priest enters the Most Holy Place.

Therefore the phrase refers to the annual sacrifices on that particular day. However, the writer is fully acquainted with the Mosaic stipulations, for he indirectly mentions the Day of Atonement in 9:7, 25 and 10:1, 3. Why would he write day after day when in fact he meant once a year?) 1 1 2 8 0 “tw://bible.?id=3.6.14-3.6.16|AUTODETECT|” Another explanation relates the phrase day after day to the daily grain offering and burnt sacrifice offered by Aaron and his sons 7 1 -1 9 0 “tw://bible.?id=3.6.14-3.6.16|AUTODETECT|” Lev. 6:14 16) 1 1 -1 9 0 “tw://bible.?id=2.29.38-2.29.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.29.38-2.29.42|AUTODETECT|” Exod. 29:38 42) 1 1 -1 9 0 “tw://bible.?id=4.28.3-4.28.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.28.3-4.28.8|AUTODETECT|” Num. 28:3 8) 1 1 -1 9 0 0 ). Although the explanation has merit, difficulties surround this interpretation.��34��) 1 3 2 8 0 0 A third possibility is to interpret the phrase as a reference to the daily offerings in general and to the Day of Atonement in particular.��35�� This explanation is all-inclusive and, in a sense, moves from the lesser sacrifices to the greater sacrifice on the Day of Atonement.) The contrast in 7:27 is between Jesus and the Aaronic high priest, and because of the introductory verse (26) the emphasis falls on the negative: Jesus does not need to offer sacrifices day after day. Our heavenly high priest is completely different; he is sinless, blameless, spotless. He has no need to offer a sacrifice for himself either on a daily or an annual basis. He is set apart from sinners. He is holy.) High priests appointed to represent sinful people were themselves defiled by sin. Coming before God, they were fully conscious of their own sins which in effect nullified their efforts to serve God.

To become efficient, they had to offer animal sacrifices that removed their own sins. Then they brought sacrifices to God for the sins of the people. God told them that the blood of an animal atoned for sin. They had to admit that the constant repetition of these offerings was a clear indication that these sacrifices could not cope with the enormity of sin. The Aaronic priesthood displayed the marks of temporality and basic ineffectiveness. It had to be replaced by a priest who is eternal and by an offering that is effective.) 1 1 2 8 0 “tw://bible.?id=3.18.21|AUTODETECT|” Jesus, the Savior of his people, sacrificed for their sins once for all when he offered himself. He offered himself because God asked him to make this supreme sacrifice and thus atone for the sins of his people. God told the Israelites to sacrifice animals as substitutes; he gave his Son as the substitute. God forbade the people of Israel the practice of offering human beings to idols 7 1 -1 9 0 “tw://bible.?id=3.18.21|AUTODETECT|” Lev. 18:21) 1 1 -1 9 0 “tw://bible.?id=3.20.2-3.20.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.2-3.20.5|AUTODETECT|” 20:2 5) 1 1 -1 9 0 “tw://bible.?id=12.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.17.17|AUTODETECT|” II Kings 17:17) 1 1 -1 9 0 “tw://bible.?id=12.17.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.17.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=26.20.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.20.31|AUTODETECT|” Ezek. 20:31) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ); he himself offered his only Son 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Jesus voluntarily died on the cross and by his death presented himself as the once-for-all sacrifice. The expression once for all reveals that the Levitical system has come to an end. The author of Hebrews introduces this thought and explains the details in a subsequent chapter.) 4. To Perfection) 7:28) The time has come for a concluding statement. The writer summarizes his teaching on the eternal priesthood of Jesus before he begins a new topic: the covenant.) 28. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.) The Epistle to the Hebrews is an epistle of contrasts.

And this verse is no exception. Note the structure:) ) For but ) the law appoints the oath appointed ) as high priests men the Son ) who are weak who has been made perfect forever ) ) ) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” The law given by God to Moses has been compared with the oath God swore centuries later. In both instances the giving of the law and the swearing of the oath God appoints. First he appoints a high priest; then he appoints the Son. The institution of the priesthood took place in the early part of the forty-year period in the wilderness. The oath was given in a subsequent century 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The law appoints as high priests men who are weak. The term weak does not refer to physical ailments, for Jesus shared our weaknesses when he was on earth (4:15). Rather, it relates to our sinful condition and is therefore synonymous with sin. God appoints high priests who are weak because of their sinful state. He knew that these men would succumb to sin and reveal their moral weakness.) 1 1 2 8 0 “tw://bible.?id=58.9.7|AUTODETECT|” The writer has chosen the term weak perhaps purposely to make a distinction between sin committed in weakness and sin perpetuated deliberately. A high priest who sinned intentionally could not remain in office. For premeditated and willful sin, God does not provide atonement 7 1 -1 9 0 “tw://bible.?id=58.9.7|AUTODETECT|” Heb. 9:7) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 God placed sinful high priests in office by law; he appointed his Son as high priest by oath. The superiority of the Son to the Aaronic high priests the writer of Hebrews succinctly demonstrates, for the swearing of the oath was of greater importance than the giving of the law. A law can be repealed; an oath stays forever. The Son is not subject to weakness or change, because he has been made perfect forever. ) The expression Son reminds us of chapter 1, where the author teaches the Son s superiority to creation, including the angels (1:2, 3, 5, 8; also see 3:6; 4:14; 7:3). The Son is eternal; high priests are mortal and therefore temporal. The Son is sinless and consequently perfect; high priests are sinners and in need of redemption.

The Son because of his suffering on the cross has been made perfect (2:10). Because of this perfection he is able to save completely those who come to God through him (7:25).) ) Doctrinal Considerations in 7:26 28) 1 1 2 8 0 “tw://bible.?id=44.2.27|AUTODETECT|” Jesus our high priest is holy. This adjective holy in the original Greek appears only eight times in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” Acts 2:27) 1 1 -1 9 0 “tw://bible.?id=44.13.34-44.13.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.34-44.13.35|AUTODETECT|” 13:34 35) 1 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” Titus 1:8) 1 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” Heb. 7:26) 1 1 -1 9 0 “tw://bible.?id=66.15.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.4|AUTODETECT|” Rev. 15:4) 1 1 -1 9 0 “tw://bible.?id=66.16.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.5|AUTODETECT|” 16:5) 1 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” ); five are quotations from and allusions to the Old Testament. The word is unique, and for this reason the author of Hebrews uses it to portray the holiness of Jesus. When it is applied to men for example, in ) 7 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” Titus 1:8) 1 1 -1 9 0 0 Paul writes that among other requirements an elder must be holy the term implies a participation in Jesus holiness.��36��) 1 7 2 8 0 0 Jesus has taken a place that is higher than the heavens. Before coming to earth, Christ was in heaven. But after his atoning work was completed and he ascended to heaven, he was exalted above the heavens. The idea expressed by the author is set forth in a comparative way: Christ is not in heaven but in a place that is even higher than the heavens.) The author of Hebrews teaches that Jesus is priest and at the same time became sacrifice. Christ in his once-for-all offering of himself on the cross fulfilled the responsibility of the priesthood of Aaron (9:25 26). By his death he put an end to the offerings for the sins of the people (7:27; 9:12; 10:10, 18).

By oath appointed, Jesus serves as high priest forever in the order of Melchizedek.) The Aaronic high priest could never present a genuine sacrifice as requested by God. A genuine sacrifice could be brought only by Jesus, who had the power to defeat death (2:15; 9:27 28) and the ability to show perfect obedience (5:8 10).) ) Greek Words, Phrases, and Constructions in 7:26 28) Verse 26) E�� this adjective, related to the noun A�� (devoutness) and the adverb A�� (in a holy manner), conveys the idea of partaking of God s holiness.) 1 1 2 8 0 “tw://bible.?id=58.13.4|AUTODETECT|” �� derived from the privative (not) and the verb �� (I stain; defile), this verbal adjective has a passive connotation in the sense of he cannot be defiled. The word denotes moral purity, especially with reference to the high priest 7 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” Heb. 13:4) 1 1 -1 9 0 0 , where the word is used in the context of marriage). Undefiled, according to John Albert Bengel, means to derive no stain from other men. ��37��) 1 4 2 8 0 0 �� & �� the first participle is the perfect passive from �� (I separate); the second is the aorist middle from �� (I become). The perfect tense denotes the lasting state which delineates a difference between Christ and man. The use of the aorist tense implies that there was a time in which Jesus was not exalted above the heavens.) Verse 27) �� the present active infinitive is a compound of �� (up; again) and �� (I bring). The verb is paralleled by �� (I offer), which occurs nineteen times in Hebrews; �� appears four times. In 9:28 both verbs are used. Westcott makes the following distinction: From these usages [in the Septuagint] it appears that in �� (to offer up) we have mainly the notion of an offering made to God and placed upon His altar, in �� (to offer) that of an offering brought to God. In the former the thought of the destination of the offering prevails: in the latter that of the offerer in his relation to God. ��38��) Verse 28) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” �� p �x� �� the definite article �� specifies the oath God swore: after the law was given. The author of Hebrews places the word of the oathswearing (A ��) over against the law (A ��). God gave the Israelites his law in the days of Moses; he swore an oath in the time of David 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 �� this perfect passive participle from the verb �� (I complete) communicates the idea of permanence. The passive voice intimates that God is the agent. The Son has been made perfect through suffering (2:10). The writer of Hebrews purposely uses the term �1�� (son) without the definite article to express the absolute significance of Jesus sonship. Only Jesus is the Son of God, made perfect forever. ) Summary of Chapter 7) 1 1 2 8 0 “tw://bible.?id=1.14.18|AUTODETECT|” Melchizedek, mentioned only twice in the entire Old Testament 7 1 -1 9 0 “tw://bible.?id=1.14.18|AUTODETECT|” Gen. 14:18) 1 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 “tw://bible.?id=58.7.0|AUTODETECT|” ), is the focus of attention in the first part of ) 7 1 -1 9 0 “tw://bible.?id=58.7.0|AUTODETECT|” Hebrews 7) 1 1 -1 9 0 0 . The author of the epistle demonstrates his theological skills as he explains the priesthood of Christ in the order of Melchizedek.) 1 9 2 8 0 0 From a modern point of view the writer s arguments appear to be somewhat labored. He seems to be reading more into the Old Testament passages that mention Melchizedek than the passages actually say. But the original readers were Hebrews. They believed that the divinely instituted Levitical priesthood was inviolable. They knew that the priesthood of Aaron had to be perpetual, because God himself had ordained the priesthood by law.) The author of Hebrews counters the objections of readers of the Old Testament Scriptures by discussing the differences between the Aaronic priesthood and the superior order of Melchizedek. These differences consist of the absence of a genealogy for Melchizedek; the homage and tithe Abraham paid Melchizedek; and the confirmation of Melchizedek s priesthood by divine oath centuries after the Levitical priesthood was established by law.) The evidence that shows God s design in terminating the temporal priesthood of Aaron and inaugurating the eternal priesthood of Melchizedek is irrefutable.

Jesus, to whom the author indirectly referred and who at last is mentioned by name, has become high priest in Melchizedek s order and is a guarantee of a better covenant (7:22).) Already in earlier passages the author describes the characteristics of the high priest (2:17 18; 4:14 15; 5:1 5). In 7:26 28 the writer centers his explanation of the heavenly high priest on holiness, sinlessness, sacrifice, and perfection. The theme of Jesus perfection, introduced in 2:10 and implied in 7:11, culminates in the words: the Son & has been made perfect forever. ) ) ) ) ) 1 Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), p. 98.) 1 1 2 8 0 “tw://bible.?id=58.7.1-58.7.10|AUTODETECT|” 2 Jewish writers, the Dead Sea Scrolls, and early Christian authors interpret Melchizedek s person in various ways, from an angel (i.e., an eschatological deliverer) to a historical figure. See Excursus I: The Significance of Melchizedek, in Philip Edgcumbe Hughes s Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), pp. 237 45. For a detailed bibliography see Bruce A. Demarest s Melchizedek, Salem, in NIDNTT, vol. 2, pp. 590 93. Also see his History of Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=58.7.1-58.7.10|AUTODETECT|” Hebrews 7:1 10) 1 1 -1 9 0 0 from the Reformation to the Present (T�bingen: Mohr Siebeck, 1976).) 1 1 2 8 0 “tw://bible.?id=43.3.23|AUTODETECT|” 3 The name Salem is identified by some writers with Salim near Aenon 7 1 -1 9 0 “tw://bible.?id=43.3.23|AUTODETECT|” John 3:23) 1 1 -1 9 0 0 ), where John the Baptist stayed. However, Josephus associated Salem with the city of Jerusalem (see his Jewish Wars 6.438 and his Antiquities of the Jews 1.180, LCL).) 1 6 2 8 0 0 4 Gerhard Charles Aalders, Bible Student s Commentary: Genesis, 2 vols. (Grand Rapids: Zondervan, 1981), vol. 1, p. 289.) 5 Geerhardus Vos, The Teaching of the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1956), p. 94.) 6 Josephus, Life 1.6 (LCL). Emil Sch�rer, in A History of the Jewish People in the Time of Jesus Christ, 5 vols. (Edinburgh: Clark, 1885), vol. 1, div. 2, p. 210, writes: The primary requisite in a priest was evidence of his pedigree. Italics his.) 7 Gottlob Schrenk, TDNT vol. 5, pp. 1019 21. Also see Otfried Hofius, Father, NIDNTT vol. 1, p. 616.) 8 John Albert Bengel, Gnomon of the New Testament, edited by Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 4, p. 403.) 9 Kistemaker, Psalm Citations, p. 118.) 1 1 2 8 0 “tw://bible.?id=1.11.11|AUTODETECT|” 10 Jewish writers identified Melchizedek with Shem the son of Noah, who may have been a contemporary of Abraham 7 1 -1 9 0 “tw://bible.?id=1.11.11|AUTODETECT|” Gen. 11:11) 1 1 -1 9 0 0 ). If Shem were living at the time of Abraham, he would be more venerable than the patriarch. Consult Nedarim 32b, Nashim, and Sanhedrin 108b, Nezikin, Talmud, vol. 3.) 1 3 2 8 0 0 11 Gerald F. Hawthorne, Tithe, NIDNTT, vol. 3, p. 852.) 12 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 166.) 13 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 161. Also see Hans-Georg Link s article Blessing in NIDNTT, vol. 1, pp. 206 15.) 1 1 2 8 0 “tw://bible.?id=4.4.3|AUTODETECT|” 14 Sch�rer, History of the Jewish People, vol. 1, div. 2, p. 215. Note also that the following passages imply that a priest was installed at age thirty and served until he reached the age of fifty: ) 7 1 -1 9 0 “tw://bible.?id=4.4.3|AUTODETECT|” Num. 4:3) 1 1 -1 9 0 “tw://bible.?id=4.4.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=4.4.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=4.4.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=4.4.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=4.4.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=4.4.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.4.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=13.23.3|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=13.23.3|AUTODETECT|” I Chron. 23:3) 1 1 -1 9 0 “tw://bible.?id=4.8.23-4.8.26|AUTODETECT|” .) 7 1 -1 9 0 “tw://bible.?id=4.8.23-4.8.26|AUTODETECT|” Num. 8:23 26) 1 1 -1 9 0 “tw://bible.?id=13.23.24|AUTODETECT|” speaks of Levites twenty-five years of age. And ) 7 1 -1 9 0 “tw://bible.?id=13.23.24|AUTODETECT|” I Chron. 23:24) 1 1 -1 9 0 “tw://bible.?id=13.23.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=13.23.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=14.31.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.31.17|AUTODETECT|” II Chron. 31:17) 1 1 -1 9 0 “tw://bible.?id=15.3.8|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=15.3.8|AUTODETECT|” Ezra 3:8) 1 1 -1 9 0 0 mention the twenty-year-old priest.) 1 4 2 8 0 0 15 John Owen, An Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 3, p. 354.) 16 B. F. Westcott, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 176.) 17 SB, vol. 1, pp. 244 46.) 18 Ceslaus Spicq, L �p�tre aux H�breux, 3d ed., 2 vols. (Paris: Gabalda, 1953), vol. 2, p. 190.) 1 1 2 8 0 “tw://bible.?id=10.6.13|AUTODETECT|” 19 Both David and Solomon, belonging to the tribe of Judah, offered sacrifices on several occasions 7 1 -1 9 0 “tw://bible.?id=10.6.13|AUTODETECT|” II Sam. 6:13) 1 1 -1 9 0 “tw://bible.?id=10.6.17-10.6.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.6.17-10.6.18|AUTODETECT|” 17 18) 1 1 -1 9 0 “tw://bible.?id=10.24.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.24.25|AUTODETECT|” 24:25) 1 1 -1 9 0 “tw://bible.?id=11.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.3.4|AUTODETECT|” I Kings 3:4) 1 1 -1 9 0 “tw://bible.?id=11.8.62-11.8.64|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.62-11.8.64|AUTODETECT|” 8:62 64) 1 1 -1 9 0 0 ). But the sacrifices apparently were performed by the priests at the request of David or Solomon.) 1 14 2 8 0 0 20 In an interesting study Philip Edgcumbe Hughes traces the descent of the Messiah from Levi and Judah from the teaching of the Dead Sea Sect; The Testaments of the Twelve Patriarchs; and the writings of Irenaeus, Origen, and Cyprian. See his Hebrews, pp. 260 63. Also consult R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. (Oxford: Clarendon, 1913), vol. 2, pp. 282 367. And see M. deJonge s article Christian Influence in the Testaments of the Twelve Patriarchs in Studies on the Testaments of the Twelve Patriarchs, ed.

M. deJonge (Leiden: Brill, 1975), p. 222.) 21 Vos, Teaching, p. 94.) 22 The law is an outward restraint: the power is an inward force, observes Westcott in Hebrews, p. 184.) 23 The adjective better occurs eighteen times in the original Greek of the New Testament (twelve of which occur in the Epistle to the Hebrews 1:4, 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24).) 24 S. G. DeGraaf, Promise and Deliverance, trans. H. Evan Runner and Elisabeth Wichers Runner, 3 vols. (Saint Catharines: Paideia, 1977), vol. 1, p. 301.) 25 Westcott, Hebrews, p. 183.) 26 Oswald Becker, NIDNTT, vol. 1, p. 372. Also see Herbert Preisker, TDNT, vol. 2, p. 329.) 27 The context of 7:23 calls for a translation in the past tense.

This is exactly what most translators have used. The exception is the NEB: Those other priests are appointed in numerous succession, because they are prevented by death from continuing in office. ) 28 See Josephus, Antiquities 20.10 (LCL).) 29 Numerous translators understand the first clause of 7:25 to refer to time rather than to extent or degree. Thus GNB, NASB, NAB, R.S.V., and Moffatt have the reading he is able to save forever (with individual variations; italics added).) 30 Walther G�nther, NIDNTT, vol. 3, p. 585.) 31 Horst Seebass, NIDNTT, vol. 2, p. 238. Also see Friedrich Hauck, TDNT, vol. 5, p. 492.) 32 For example, Bengel in his Gnomon, vol. 4, p. 409, explains the phrase in one short sentence: He was separated when he left the world. From the Babylonian Talmud we learn that the high priest would separate himself from his house for seven days before the Day of Atonement and take up residence in one of the rooms of the temple. See Yoma 1:1, Seder Moed, Talmud, vol. 3.

And see SB, vol. 3, p. 696.) 33 Bauer, p. 850.) 1 1 2 8 0 “tw://bible.?id=3.16.6-3.16.19|AUTODETECT|” 34 The writers of SB, vol. 3, p. 698, point out that the order of presenting the offerings was first for the sins of the high priest and then for the sins of the people of Israel 7 1 -1 9 0 “tw://bible.?id=3.16.6-3.16.19|AUTODETECT|” Lev. 16:6 19) 1 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” Heb. 7:27) 1 1 -1 9 0 0 ). According to the practice that prevailed in later years, the burnt offering for the sins of the people came first and the grain offering for the high priest last.) 1 4 2 8 0 0 35 Hughes, Hebrews, p. 277.) 36 Westcott understands the concept holy as a particular moral position. See his Hebrews, p. 194.) 37 Bengel, Gnomon, vol. 4, p. 409. Italics his.) 38 Westcott, Hebrews, p. 197. Also consult Konrad Weiss, TNDT, vol. 9, pp. 61, 66.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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