Hebrews Chapter Seven – The Doctor's Office

The term “high priest” has already appeared eight times within the first six chapters of the Biblical book of Hebrews. This phrase will also go on to appear eight additional times over the final seven chapters of this letter. Therefore, we can say that this subject is one of primary importance- and Hebrews chapter seven serves as the center point in discussing Jesus’ role as our high priest.

Despite the gravity of this subject however, the author of Hebrews questioned whether his audience was ready to grasp its importance…

“Even though Jesus was God’s Son, He learned obedience from the things He suffered. In this way, God qualified Him as a perfect High Priest, and He became the source of eternal salvation for all those who obey Him. And God designated Him to be a High Priest in the order of Melchizedek. There is much more we would like to say about this, but it is difficult to explain, especially since you are spiritually dull and don’t seem to listen” (Hebrews 5:8-11 NLT).

In this respect, we may view the author of Hebrews in the same way we might view a faithful coach who pushes an athlete to exceed his or her limitations. Thus, our author will press forward in this important discussion with the beloved members of his audience here in chapter seven.

Nevertheless, there are several spiritual and intellectual concerns that might impact our view of Jesus as our High Priest. Our author will address those objections throughout this chapter with several counterpoints, including…

The priestly order to which Jesus belongs is superior to the priesthood held by Aaron and his successors under the Old Testament Law.
The Old Testament provided for the establishment of this superior priesthood.
There were certain inadequacies within the Law itself that brought about the need for something better.
The ministry held by priests who served under the Old Testament Law was limited or temporary.
Unlike the Levitical priests, Jesus did not need to atone for his sins before engaging in His ministry on behalf of others
Jesus’ ministry continues eternally.

Therefore, as one source concludes…

“Here begins the longest single expository passage in the epistle. Its very length suggests its importance. Its theme is the core theme of Hebrews. The real resource of the readership, in the midst of their pressures, is the high priesthood of Christ. They must realize the greatness of that priesthood, its superiority to the Levitical institutions, and the perfect access they have to it on the basis of Christ’s death.” ₍₁₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, C. The greater Priest and His greater ministry (7:1-10:18)

Hebrews chapter seven picks up on a topical discussion that initially began in chapter five. At that time, our author was diverted by his audience’s inability to grasp anything more than the ABCs of Christianity. However, he is now ready to continue his review of Jesus’ role as our High Priest by turning to a mysterious, shadowy figure who first appeared in the Old Testament book of Genesis…

“For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated ‘king of righteousness,’ and then also king of Salem, meaning ‘king of peace’” (Hebrews 7:1-2).

So who was Melchizedek? Well, other than what we read here in the book of Hebrews, all that is known of Melchizedek is found in two Old Testament passages. The first reference to Melchizedek occurred in Genesis 14:18-20 and the second came centuries later in Psalm 110:4. If it were not for the valuable teachings that are given to us here in Hebrews chapter seven, these references would likely serve as little more than obscure historic footnotes.

We can begin our consideration of this enigmatic figure with a look at the events that surrounded his initial appearance in Genesis 14:18-20. This period encompassed the life of the Biblical patriarch Abraham (then known as Abram). During that time, many Biblical lands were ruled by independent communities or “city-states.” Genesis chapter fourteen relates the account of five kings who ruled city-states in the region of Sodom and Gomorrah and chronicles their decision to revolt against a ruling coalition of four other city-states.

Genesis 14:4 tells us that the citizens of these five city-states had been subject to a man named Kedorlaomer. Kedorlaomer held dominion over these cities for twelve years and apparently served as the leader of the four-city confederacy. That decision to revolt effectively served as a declaration of war, and it’s easy to guess what happened next…

“Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim against Kedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar and Arioch king of Ellasar–four kings against five” (Genesis 14:8-9 NIV).

So what did these political alliances have to do with Abram and Melchizedek? Probably not much- that is, until one of Abram’s relatives became entangled in their dispute.

III

“For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace” (Hebrews 7:1-2 ESV).

Genesis chapter fourteen continues with some additional background information concerning this reference to Melchizedek in Hebrews chapter seven…

“Now the Valley of Siddim was full of asphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled to the mountains. Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way. They also took Lot, Abram’s brother’s son who dwelt in Sodom, and his goods, and departed.

Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they were allies with Abram. Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan” (Genesis 14:10-14).

So Abram mobilized his 318-member army in order to execute this rescue mission…

“He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is [d]north of Damascus. So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people” (Genesis 14:15-16).

As a result of this great military victory, we’re told that a representative of the people who were liberated by Abram sought him out to express his appreciation. But someone else visited Abram as well- and that person turned out to be someone who far different than Abram’s first visitor…

“After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.’ Then Abram gave him a tenth of everything” (Genesis 14:17-20).

We’ll continue with our look at these historic events next.

“Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace” (Hebrews 7:1-2 NET).

Following his successful military campaign against a coalition of four city-states, Abraham (then known as Abram) received visits from two different people. The first visitor was the king of Sodom. While that visit is not relevant to this portion of Scripture, Abraham’s second visitor was critical to this discussion of Jesus’ priestly ministry. That second visitor’s name was Melchizedek.

As mentioned earlier, Melchizedek is something of a mysterious figure. In addition to his position as the king of Salem, he also served as a priest of the most high God. The Biblical book of Genesis mentions nothing concerning Melchizedek’s origin, why he came to visit Abraham, how he became a priest of God, or how Abraham knew him. We only know that Melchizedek was there with Abraham, he brought out bread and wine, and Abraham responded by giving Him ten percent of his plunder.

We’ll consider some potential answers to those mysteries as we move through our text from Hebrews chapter seven. But for now, let’s direct our attention to what we do know. First, we’re told that Melchizedek was the king of Salem. “Salem” is a word that means “peace,” and is thought to be the oldest name for the city of Jerusalem. ₍₁₎ In light of this, we can say that Melchizedek was the “king of peace.”

The name Melchizedek means “king of righteousness.”₍₂₎ Thus, Melchizedek held the dual role of priest and king, a rare combination in any era. In addition, Melchizedek brought out bread and wine, two elements that achieved greater significance in the New Testament account of Jesus’ life (see 1 Corinthians 11:23-26).

This information makes it possible to draw several comparisons between Melchizedek in the Old Testament and Jesus in the New Testament. Those comparative qualities have led many to conclude that Melchizedek was a Christophany, or an Old Testament appearance of Christ prior to His physical birth. This seems unlikely, for Hebrews 7:3 will later tell us that Melchizedek was “…made like the Son of God.” Nevertheless, we can say that Melchizedek was a type (or symbol) of Christ at the very least.

We’ll take a closer look at these comparisons between Jesus and Melchizedek next.

(1) See “Salem” The Online Bible Thayer’s Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon https://www.blueletterbible.org/lexicon/g4532/kjv/tr/0-1/

“For this Melchizedek– King of Salem, priest of the Most High God, who met Abraham and blessed him as he returned from defeating the kings, and Abraham gave him a tenth of everything; first, his name means king of righteousness, then also, king of Salem, meaning king of peace” (Hebrews 7:1-2 HCSB).

There are several points of similarity between Melchizedek and Christ that are worthy of a closer look. For example…

Melchizedek was the king of Salem (a word that means “peace”). Romans 5:1 tells us, “…we have peace with God through our Lord Jesus Christ.”
The name Melchizedek means “king of righteousness.” 1 Corinthians 1:30 says Jesus “…has become… our righteousness.”
Melchizedek was a priest. As we read earlier in Hebrews 4:14, “we have a great high priest who has gone through the heavens, Jesus the Son of God.”
When the Roman governor Pontius Pilate asked Jesus, “Are you the king of the Jews?” Jesus replied, “It is as you say” (Matthew 27:11). So, like Melchizedek, Jesus is both a priest and a king as well.
Melchizedek was a priest, but he fell outside the ancestral lineage of those who were called to serve God in that capacity. In a similar manner, Jesus’ human genealogy did not derive from the priestly tribe of Levi. The author of Hebrews will address that subject at greater length in verses 14-19.
As we’ll see in the following verse, Melchizedek is seemingly “…without father, without mother, without genealogy, having neither beginning of days nor end of life.” In much the same way, Jesus is the eternal Son of God who has no beginning of days nor end of life in regard to His divine nature.
In Hebrews 7:4, our author will invite us to consider how great Melchizedek was. Titus 2:13 similarly references “…the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
The following verse will also tell us that Melchizedek held a position that was superior to that of the famous Old Testament patriarch Abraham. This recalls the following exchange between Jesus and the religious leaders of His day: “Then the Jews said to Him… ‘Are You greater than our father Abraham, who is dead? And the prophets are dead. Who do You make Yourself out to be?’ …Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM’” (John 8:52-53, 58).

These comparative qualities will be helpful to remember as our author engages this subject throughout the rest of this chapter.

“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, and Abraham gave him a tenth of everything. First, the name Melchizedek means ‘king of righteousness’; then also, ‘king of Salem’ means ‘king of peace.’” (Hebrews 7:1-2 NIV)

Genesis 14:18 tells us how Melchizedek served bread and wine following Abraham’s military victory over a coalition that held his nephew as a prisoner of war. Those familiar elements served as a precursor to the events that took place at Jesus’ last supper with His disciples…

“While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took the cup, gave thanks and offered it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:26-28).

One source examines these elements and makes the following observations…

“Further details link Melchizedek with Christ. When Melchizedek meets Abraham, he presents ‘bread and wine’ (Gen. 14:18). This anticipates the emblems of bread and wine that Jesus spoke of when he used them at his last Passover supper, saying that they represent his body and blood, broken and shed for us for the remission of sins. (Matt. 26:26-28) Presenting a sacrifice is a priestly role, and Melchizedek is also called ‘priest of God Most High’ (Gen. 14:18).” ₍₁₎

This portion of Scripture also mentions how Abraham gave Melchizedek “…a tenth of everything.” That ten percent portion is commonly defined as a “tithe.” Another commentary examines that offering in a contemporary framework…

“One of the first standards of giving found in the Bible is the tithe, a word which means ‘tenth.’ Abraham tithed in Gen 14:20 after returning from the daring rescue of his nephew Lot from four enemy kings. He encountered the priest Melchizedek and voluntarily surrendered to him one-tenth of all the spoils he had taken from his enemies. It’s often said that the tithe is Old Testament ‘legalism,’ but Abraham tithed some 430 years before the Law was given to Moses.

…Like every other facet of serving God, all giving (including the tithe) should be done with the right attitude. When giving is viewed as a rule and done out of a sense of duty, it becomes legalism. But it is not legalistic to give if we do so in thanksgiving to the Lord… we have plenty to be thankful for, including our ability to work.” ₍₂₎

VII

“without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:3).

Much like a skilled illusionist who suddenly appears in a puff of smoke, Melchizedek entered the Biblical record seemingly out of nowhere: “He is without father or mother or any family. He has no beginning or end of life…” (CEB). However, this account presents several challenges if we accept Melchizedek as an ordinary human being.

For instance, it seems unlikely that Melchizedek was a pre-incarnate appearance of Christ, given that he was “…made like the Son of God.” ₍₁₎ This is important because human beings are finite- and any finite thing must have a cause to explain its existence. This is not only true of someone like Melchizedek; it is also true of every human being who has ever lived.

Neither can we say that Melchizedek caused his own existence. In order for Melchizedek to cause his own existence, it would have been necessary for him to exist before he existed. This is a logical impossibility, for something that has a beginning cannot exist before it exists. Therefore, we can dismiss the possibility that Melchizedek created himself.

While these observations may seem irrelevant to our discussion of Hebrews 7:3, they have an impact that far exceeds a simple investigation of Melchizedek’s life. For example, we can view these questions regarding Melchizedek’s lack of parentage as scaled-downed versions of a much larger question: “If everything needs a cause, then who or what caused God?”

The premise of that question requires careful attention before we attempt a response. You see, we’re not saying that everything needs a cause; we’re saying that every finite thing needs a cause. In other words, everything that begins to exist must have a cause for its existence. As an eternal (or non-finite) being, God is the self-existent, uncaused, first cause who explains the existence of every finite thing. Therefore, God is excluded from the premise of that question by necessity.

That leaves us with two options regarding Melchizedek’s origin: either he was a direct creation of God (which is unsupported by the text) or he had human parents. So why would Hebrews 7:3 make this kind of statement? We find the answer in the difference between Melchizedek’s priestly ministry and the priesthood held by the ancient tribe of Levi…

“…Melchizedek appears in history with no record of a genealogy or ancestral line, no record of his birth, and no record of his death. The point is, Melchizedek appears to transcend earthly existence; this makes him a type of Christ, who truly does transcend earthly existence as the eternal King-Priest who has no predecessor and no successor in His high office.” ₍₂₎

(1) We will address this possibility at greater length later in this series

(2) GotQuestions.org, What is the order of Melchizedek (Psalm 110:4; Hebrews 7:17)? Retrieved 06 June, 2022 from https://www.gotquestions.org/order-of-Melchizedek.html

VIII

“Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time” (Hebrews 7:3).

The Old Testament book of Ezra chronicles the return of a group of Israelites who had been deported from their ancestral homes by the ancient Babylonians (see Ezra 1:1-3). However, one group of Israelites who made that return trip were prohibited from resuming their former duties…

“Three families of priests… also returned. …They searched for their names in the genealogical records, but they were not found, so they were disqualified from serving as priests” (Ezra 2:61-62 NLT).

This brief excerpt illustrates the importance of an ancestral registry in respect to the Old Testament priesthood. That priesthood was established in the Biblical book of Exodus based on God’s directive to Moses…

“Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron’s sons: Nadab, Abihu, Eleazar, and Ithamar” (Exodus 28:1).

This is an important point in the context of Hebrews chapter seven. The Old Testament priesthood was limited exclusively to the descendants of Levi through the family of Aaron. Everyone else was excluded. On one occasion when someone who was not genetically linked to Aaron attempted to fulfill a priestly role, the results were disastrous (see 2 Chronicles 26:16-20).

Because of this, it is important to note that Melchizedek’s priesthood was based on a different order from the one held by those who were descendants of Aaron. Unlike the members of the Levitical priestly class, Melchizedek’s priesthood did not depend upon a specific genetic lineage. One source explains the nature of that priestly ministry…

“…it is the reverse of the rules which governed the Aaronic priesthood which depended entirely on descent. Under Jewish law a man could not under any circumstances become a priest unless he could produce a certificated pedigree going back to Aaron. Character and ability had nothing to do with it; the one essential was that pedigree.

…On the other hand, if a man could produce a pedigree reaching back to Aaron, apart only from certain specified physical blemishes nothing on earth could stop him being a priest. Genealogy was literally everything. So then, the first difference between the two priesthoods was this–the Aaronic priesthood depended on genealogical descent; the priesthood of Melchizedek depended on personal qualification alone. Melchizedek’s priesthood was based on what he was, not on what he had inherited.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “A Priest After The Order Of Melchizedek (Heb 7:1-28)”

“And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham” (Hebrews 7:5).

It often helps to consider where we began in order to determine where we are going. In the case of the Jewish Christians addressed here in the Biblical book of Hebrews, there was an incident that took place in the life of their ancestor Abraham that presented them with a proverbial fork in the road. One fork led back to the Levitical priesthood, and all it represented. At the other fork stood Melchizedek, the ancient priest-king of God Most High.

The Old Testament book of Numbers records the following directive from God concerning the people of ancient Israel: “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the Tent of Meeting” (Numbers 18:21 NIV). In light of this, it is interesting to consider the relationship between these members of the Old Testament tribe of Levi (who were descended from Abraham) and Melchizedek.

Even though Abraham served as the forefather of the Levitical priestly class, he did not receive a tithe from Melchizedek. Instead, it was the other way around- Abraham gave a tithe through Melchizedek. Now before we continue, we should remember that Abraham was no ordinary person. In fact, the New Testament book of James refers to him as “…the friend of God” (James 2:23). Yet Abraham acknowledged Melchizidek’s superiority through his decision to submit a tithe to God through him.

That brings us to the fork in the road mentioned earlier. When faced with a decision to pursue the Old Testament means of relating to God though the Levitical priesthood, or the New Testament means of relating to God through Christ, the question becomes, “which is better?” The author of Hebrews responds to that question with a bit of inductive reasoning here within this passage.

Even though the “…descendants of Levi who are priests are commanded by the Law to collect one tenth from the people of Israel” (GNT), there is a sense in which they paid tithes through their ancestor Abraham. Much like an Olympic athlete who represents his or her country, Abraham similarly represents those who follow him- including the members of the Levitical priesthood.

So the fact that Abraham’s tithe passed through Melchizedek served to demonstrate his preeminence. Since Jesus is our High Priest according to the order of Melchizedek, that makes His priesthood superior to any other.

“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils” (Hebrews 7:4).

In Hebrews 7:4, the author of Hebrews will invite us to journey with him as he considers the priestly order of Melchizedek and Jesus’ superiority over the Levitical sacrificial system.

It is no coincidence that the first portion of that journey mentions “…the patriarch Abraham.” The word “patriarch” is comprised of the words patri (or “father”) and arche (meaning “first”) in the original language of this passage. This concept thus serves to distinguish Abraham as the “first father” of the Jewish people. It also means that Abraham’s interaction with Melchizedek held some critical implications.

You see, it is important to remember that Abraham’s relationship with Melchizedek predated the Levitical priesthood by several centuries. Yet, Abraham recognized Melchizedek’s authority as priest and king and responded by giving ten percent of his plunder to God through him. One theologian explains the significance of that act in a helpful and succinct manner…

“Since Abraham paid a tithe to Melchizedek, and Melchizedek blessed Abraham, it is clear that Melchizedek was superior to Abraham. By extension, Abraham’s position in the Hebrew lineage made him greater than his son Isaac, and Isaac was greater than his son Jacob, and Jacob was greater than his sons, which included Levi.

So if Abraham was greater than Levi, and if Melchizedek was greater than Abraham, then obviously Melchizedek was greater than Levi. Therefore, if Jesus is a priest after the order of Melchizedek, His priesthood is not inferior to the Levitical priesthood but superior to it. That is how the author of Hebrews argues.” ₍₁₎

This helps explain why this reference to “a tenth of the spoils” has found its way into the Biblical record. It also leads us to the following conclusion: it would be wrong to return to the service of an earthly priest when the “first father” of those who seek God in faith recognized someone greater. The same is true of anyone who seeks to gain acceptance with God through their individual efforts today.

That also includes those who seek to gain favor or acceptance with God through a mediator other than Christ. As we are told in the Biblical books of 1 Timothy and Acts…

“For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12 NIV).

(1) Sproul, R. C. (2014). Everyone’s a Theologian: An Introduction to Systematic Theology. Reformation Trust Publishing. Page 116.

XII

“But Melchizedek, who was not a descendant of Levi, collected a tenth from Abraham. And Melchizedek placed a blessing upon Abraham, the one who had already received the promises of God. And without question, the person who has the power to give a blessing is greater than the one who is blessed” (Hebrews 7:6-7 NLT).

The word “truth” can be defined as “that which corresponds (or conforms) to reality.” A “self-evident truth” is a truth that is so obvious and undeniable that it requires no further explanation or support other than itself. The author of Hebrews identifies one example of a self-evident truth when he says, “Without question, the less important person is blessed by the more important person” (CEB).

With this in mind, let’s reconsider what transpired between Abraham (then known as Abram) and Melchizedek upon Abraham’s return from a significant military victory…

“King Melchizedek of Salem brought out bread and wine. He was a priest of God Most High. He blessed Abram, and said, ‘Blessed is Abram by God Most High, maker of heaven and earth. Blessed is God Most High, who has handed your enemies over to you.’ Then Abram gave him a tenth of everything” (Genesis 14:18-20 GW).

Our author uses that historical event to reiterate the self-evident truth mentioned earlier: “…it is beyond all dispute that the one who blesses has higher status than the one who receives the blessing” (CJB). The following commentators identify several important repercussions that emerge from this passage…

“Now if Abraham is greater than Levi and Abraham subordinated himself to Melchizedek, then it means that the priest Melchizedek is greater than Levi and the entire line of Levi. The conclusion is clear. The priesthood of Melchizedek is a higher order of priesthood than the Levitical priesthood. This gives supreme dignity to the high priestly office of Christ.” ₍₁₎

“When one man blesses another man, it is understood that the superior blesses the inferior. This does not signify any personal or moral inferiority, of course, but simply an inferiority of position. As we read these arguments based on the OT, we should try to picture the reactions of the Hebrew readers. They had always revered Abraham as one of their greatest national heroes, and rightly so. But now they learn that Abraham acknowledged a non-Jewish priest as his superior. Just think! This was in their Bible all the time and they had never noticed it.” ₍₂₎

(1) Sproul, R. C. (1986). Chosen by God. Wheaton, IL: Tyndale House Publishers. Page 35-36.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (Hebrews 7:7)

XIII

“Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him” (Hebrews 7:8-10).

The New Testament book of Hebrews contains a number of advanced spiritual teachings, and this portion of Scripture is no exception. However, we can gain a better understanding of this passage if we break it down into its constituent elements…

Here mortal men receive tithes. This refers to the generations of those who served as Old Testament priests and then passed from this earthly life. As our author will observe later in this chapter, “There were many priests under the old system, for death prevented them from remaining in office. But because Jesus lives forever, his priesthood lasts forever” (Hebrews 7:23-24 NLT).

but there he receives them, of whom it is witnessed that he lives. Unlike the members of the Levitical priesthood whose lives were reflected in a genealogical record, Melchizedek’s birth and death were never recorded. Thus, Melchizedek symbolically engages in a never-ending priesthood. This builds upon the description of Melchizedek given to us earlier in this chapter: “…having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:3).

Even Levi, who receives tithes. The Biblical book of Numbers details the rules and responsibilities concerning tithes: “The Lord said to Aaron, ‘You will have no land or property of your own as the other Israelites will have. I am your possession and your property among the Israelites. ‘I am giving the Levites one-tenth of every Israelite’s income. This is in return for the work they do at the tent of meeting’” (Numbers 18:20-21 GW). The important thing to notice from this passage is that the Levites received tithes, not the other way around.

paid tithes through Abraham, so to speak. Like all Israelites, the Levites traced their ancestral history back to Abraham. When Abraham gave a tithe to Melchizedek, Levi did so as well in a sense. Our author will explain how he came to that conclusion next…

for he was still in the loins of his father when Melchizedek met him. Every member of Israel was genetically represented in Abraham. His decision to offer a tithe to God through Melchizedek established a relationship through which his descendants (including the Levitical priests) participated in that offering.

These observations will serve to prepare us for the conclusion that follows next.

XIV

“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” (Hebrews 7:11).

On the timeline of Biblical history, there is a multi-century gap between Abraham’s encounter with Melchizedek and the next mention of Melchizedek’s name in Psalm 110. In between those references came the beginning of the Levitical priesthood. That leaves us with the following sequence of events…

Abraham meets Melchizedek and responds by giving him “…a tenth of everything” (Genesis 14:18-20).
The Old Testament Levitical priesthood begins (Exodus 28).
Psalm 110 makes the following statement regarding the Messiah: “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’” (Psalm 110:4).

The author of Hebrews uses this chronology to make an important point with a relatively simple question: “…if the priesthood of Levi, on which the law was based, could have achieved the perfection God intended, why did God need to establish a different priesthood, with a priest in the order of Melchizedek instead of the order of Levi and Aaron?” (NLT).

Jesus also touched upon the superior nature of that priestly order in an exchange with the religious leaders of His day. After successfully fielding several questions that were designed to entrap Him, Jesus responded with a question of His own from Psalm 110…

“Then, surrounded by the Pharisees, Jesus asked them a question: ‘What do you think about the Messiah? Whose son is he?’ They replied, ‘He is the son of David.’

Jesus responded, ‘Then why does David, speaking under the inspiration of the Spirit, call the Messiah ‘my Lord’? For David said, ‘The Lord said to my Lord, Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’ Since David called the Messiah ‘my Lord,’ how can the Messiah be his son?’

No one could answer him. And after that, no one dared to ask him any more questions” (Matthew 22:41-46 NLT).

So Jesus holds a position that is greater than any Levitical priest, but He also holds a position that exceeds the one held by Israel’s greatest political leader: David, the king of Israel. Because of this, we can say that Jesus overcomes the inadequacies that may exist within those religious or political orders that are led by mere human beings.

“For the priesthood being changed, of necessity there is also a change of the law” (Hebrews 7:12).

In Romans 6:14 we read, “For sin shall not have dominion over you, for you are not under law but under grace.” Hebrews 7:12 clarifies that passage in helping to explain why we are no longer under the law.

To begin, we should recognize that there are three aspects to the Old Testament law: civil, ceremonial, and moral. The civil law defined lawful and unlawful activities and various types of contractual arrangements for the people of ancient Israel. The ceremonial law prescribed the manner in which sinful human beings could approach God under the Old Covenant sacrificial system. The moral law explained the difference between right and wrong.

In changing the arrangement through which human beings could approach their Creator, the ceremonial law had to be modified to accommodate that change. Since a new High Priest from outside the Levitical priesthood had come as a result of God’s promise, the priestly order also underwent a change. Under the old covenant, a human priest presided over the death of a sacrificial animal to atone for the sins of others. Under the new covenant, the High Priest sacrificed Himself to atone for the sins of others.

So what purpose did the Law serve? Well, the New Testament letter to the Galatians supplies the answer…

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor” (Galatians 3:24-25).

The Biblical book of Romans adds…

“For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4).

One source expands upon this idea as it relates to our passage from Hebrews 7:12…

“This verse is one of the clearest single statements in the New Testament indicating that God had terminated the Mosaic Law (Covenant; cf. Rom. 10:4)… Paul went on to say that Christians, therefore, are not under the Law (Rom. 6:14-15; Gal. 3:24-25; 5:1; 6:2; 2 Cor. 3:7- 11). That is, the Mosaic Covenant is not what God has given to regulate the lives of Christians.” ₍₁₎

Finally, it’s important to note that we still carry a moral obligation to honor God in our personal conduct, even though we are no longer under the civil and ceremonial requirements given to us in the Old Testament Law. Since the Law provides us with the knowledge of sin (Romans 3:20), the general moral principles we find there are just as valid today as they were when they were originally written.

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “The imperfection of the Levitical priesthood and the Mosaic Law 7:11-14” [7:12] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

XVI

“For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood” (Hebrews 7:13-14).

Psalm 89:14 poetically describes two aspects of God’s character: “Righteousness and justice are the foundation of Your throne…” (NIV). When used in relation to God, these references tell us that God always does what is true, honest, good, and just. In addition, the Biblical Scriptures also use the word “holy” to describe God’s character. In other words, God is morally perfect and completely distinct from anything that may be wrong, corrupt, or impure (see Isaiah 6:1-5).

In light of these characteristic qualities, we can say that God never “breaks the rules” as He interacts with His creation. He consistently acts with integrity and always does what is ethical and right (Psalm 11:7). These attributes should guide our understanding of this passage from Hebrews 7:13-14.

You see, the fact that Jesus’ human lineage prevented Him from entering the Levitical priestly order was an issue that had to be addressed lawfully. Because of this, the Law had to be changed to accommodate this new (and better) High Priest. One commentary details the practical challenges associated with that change…

“As long as the Mosaic law was operative, the fact that Jesus was of the tribe of Judah created an insurmountable obstacle. The Law never honored or allowed one from that tribe to function as priest. Conversely, when King Uzziah, a Judahite, took that role to himself, God judged him with leprosy (2 Chr 26:16–21).

As long as the Law was functional, Jesus could not serve as priest. But the Law promised another priest, one after the order of Melchizedek, who would replace the insufficient levitical priesthood and its law.” ₍₁₎

Another source adds…

“It was from the tribe of Judah that our Lord was descended. The Mosaic legislation never authorized anyone from that tribe to be a priest. Yet Jesus is a Priest. How can that be? Because the law has been changed.” ₍₂₎

Finally, the Law itself provided for this amendment, as mentioned earlier. Therefore, God did not act capriciously in executing this change to a new and better priesthood. While the benefit of hindsight allows us to better understand that change, few could have anticipated the depth and breadth of God’s act of reconciliation in Christ before it took place.

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2554.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.2179

XVII

“And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life” (Hebrews 7:15-16).

We can build upon the foundation of this passage by returning to some questions from earlier in this chapter: “Why would God create a different priestly order? If the Levitical priesthood was adequate to meet human spiritual need, then why execute this change to a new priesthood in the likeness of Melchizedek?”

In response, we can say that the Levitical priesthood never served to perfect anyone in God’s sight. In this context, “perfection” refers to the ability to draw near to God and enjoy a perfect relationship of fellowship with Him. In other words, the old Levitical priestly order could never entirely remove the barrier of sin that stood between God and humanity. Therefore, a new kind of priesthood was necessary; a new order of priestly ministry represented by Melchizedek.

Unlike the members of the Levitical priesthood, Jesus’ priestly ministry was not tied to His birth into the “right” family. On the contrary, this passage from Hebrews 7:16 stresses the independent nature of Jesus’ priesthood apart from any ordinance related to his ancestry. In addition, one could never say that a Levitical priest held an endless priesthood. Every member of the Levitical priestly class served a limited term- and once he passed from this earthly life, another priest rose to take his place.

In contrast, Jesus’ priestly ministry is of an entirely different order. He serves according to the “…power that comes from a life that cannot be destroyed (GW) and “…not by meeting the physical requirement of belonging to the tribe of Levi” (NLT) as we’re told in the passage quoted above. One Biblical commentator expands upon this idea with the following insight…

“Jesus’ priestly authority does not rest in what tribe/family He descended from, but from His possession of eternal, indestructible life (i.e., Melchizedek’s parents are not named in Genesis 14 and the word “forever” is used in Ps. 104:4). Jesus has the endless life of God (as well as the oath and promise of God).” ₍₁₎

Therefore, as another source concludes, “God’s declaration that the Messiah belongs to another order of priesthood in Psalm 110:4 Jesus’ priesthood is not based upon law or heredity (a fleshly commandment), but upon the power of God’s endless life.” ₍₂₎

(2) Guzik, Dave, Hebrews 7 – A Better Priesthood, A Better High Priest (15-17) https://enduringword.com/bible-commentary/hebrews-7/

XVIII

“For He testifies: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 7:17).

The word “order” can be defined in several ways. For instance, this word might take the form of a command or directive. It might refer to a pattern, sequence, or arrangement. Then there are computer scientists and mathematicians who use this word to identify structures and equations, while others might use it to describe business transactions with financial brokers.

Although the word “order” possesses several different meanings, Hebrews 7:17 uses this word in a very specific manner. In this context, “order” refers to…

The post, rank, or position that one holds in civic or other affairs. ₍₁₎
A distinctive class. ₍₂₎
The likeness or manner of something ₍₃₎

The Amplified Bible draws our attention to this definition in its translation of this verse: “…You are a Priest forever after the order (with the rank) of Melchizedek” (AMPC).

You see, the Levitical priests served within the limits of their order. For instance…

They were selected based on their genealogy.
They had to offer sacrifices to atone for their sins before they could minister on behalf of others.
They relinquished their roles as priests when they passed from this life.

On the other hand…

Jesus’ priesthood is associated with God’s oath (as we’ll see in Hebrews 7:20-21), not His human genealogy.
His sinless nature ensured that He never had to present a sacrifice for His sins (Hebrews 4:15, 7:26-27).
Jesus’ priestly ministry will never end, as we’re told in the passage quote above.

This has led one source to offer the following insight…

” In the book of Hebrews, Jesus is shown as a priest whose status is far greater than the Levitical priesthood (Hebrews 7:1-8:1). As a part of that presentation the passage cites Psalm 110, which declares Christ to be a “priest forever according to the order of Melchizedek” (Ps. 110:4; Heb. 7:17) In doing so, the author of Hebrews declares the Psalm passage to be a prophecy fulfilled in Christ.

He is not alone in citing this Messianic Psalm: Jesus quotes its first verse when he challenges the Pharisees to reflect on what they think about the Messiah, and Peter in his sermon at Pentecost quotes that verse as a credential for identifying Jesus as the promised Messiah (Matt. 22:41-46; Acts 2:32-36). The Psalm as a whole presents a king-priest of a very high order, acting on God ‘s authority, and its reference to Melchizedek, a king of righteousness and peace as well as a mysterious priest, shows an Old Testament type reaching far beyond its original historical context to a fulfillment in Christ.” ₍₄₎

(1) G5010 taxis Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5010/rsv/tr/0-1/

(2) G5010 taxis Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/taxis

(3) “Order” International Standard Bible Encyclopedia, James Orr, M.A., D.D., General Editor

XIX

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness” (Hebrews 7:18).

A toolbox usually holds a variety of tools that are designed to complete various tasks. The fact that a toolbox often holds many different tools reminds us that one tool is insufficient for every job. For instance, a tool that is perfectly adequate for one purpose may be woefully inadequate for another. This simple illustration offers some insight into our text from Hebrews 7:18.

You see, there is a troublesome question hidden away within this verse. Notice that this passage tells us that the Old Testament Law was annulled due to its “weakness and uselessness” (ESV). Yet what does that say about the God who gave us that Law? How could a good God enact a system that is characterized in such a manner?

We can address that question by noting that Hebrews 7:18 uses the term weakness (and not worthless) in describing the Law. Much like a tool in a toolbox, the Law is perfectly adequate when used to perform its intended task. The New Testament book of Galatians identifies that task for us…

“What, then, was the purpose of the Law? It was added in order to show what wrongdoing is, and it was meant to last until the coming of Abraham’s descendant, to whom the promise was made…” (Galatians 3:19 GNT).

If we are seeking to demonstrate that human beings cannot live without doing wrong, then there is no greater tool in the spiritual toolbox to accomplish that task than the Old Testament Law. But as good as the Law is in revealing sinful behavior, it can do nothing to change the internal hearts and attitudes of those who live under it. Thus, it is weak and unprofitable for that purpose.

One source offers some additional insight regarding this passage…

“The Levitical Law did its job well, pointing out the sinfulness of mankind and condemning us for it. But, as powerful as it was in that regard, it was powerless in another way. Hebrews 7:18–19 tells us that the old Law was set aside ‘because it was weak and useless (for the law made nothing perfect).’ The Law had no way of changing our sinful nature. We needed something better to accomplish that. In fact, Hebrews goes on to say that the Law was ‘only a shadow of the good things that are coming—not the realities themselves. For this reason it can never . . . make perfect those who draw near to worship’ (Hebrews 10:1).” ₍₁₎

We’ll continue with another perspective on this question next.

Image Credit: Toolbox_icon.jpg: Tanemoriderivative work: ויקיג’אנקי, CC BY 2.1 JP, via Wikimedia Commons

(1) GotQuestions.org, What was the purpose of the Levitical Law? Retrieved 25 June, 2022 from https://www.gotquestions.org/Levitical-Law.html

“for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God” (Hebrews 7:19).

When faced with a malfunctioning device, a substandard work product, or an incomprehensible set of operating instructions, it’s not unusual to hear people respond with the old saying, “Well, nothing’s perfect…” In one sense, this phrase is also true of the Old Testament Law.

As we continue with our look at the question of a perfect God who enacted an imperfect Old Testament Law, we now come to the insights offered by the following Biblical scholar…

HEBREWS 7:19—Was the Law of Moses perfect or imperfect?

PROBLEM: The psalmist declared that the ‘law of the Lord is perfect’ (Ps. 19:7). It reflects the very character of God (cf. Lev. 11:45). Yet the writer of Hebrews insists that ‘the law made nothing perfect’ (7:19), and thus God brought in a ‘better covenant’ (v. 22). This, he contends, would not have been necessary ‘if that first covenant had been faultless’ (Heb. 8:7). So, who is right? Is the law perfect or imperfect?

SOLUTION: The law was perfect in its nature, but imperfect in its results. It was a perfect expression of God’s righteousness, but an imperfect means of making man righteous. Of course, that is not the fault of the law itself or the purpose for which God gave it. For the law was never given to redeem sinners (Titus 3:5–6; Rom. 4:5), but to reveal sin. As a standard and means of revealing sin, the law was an impeccable norm and teacher. But it was only ‘our tutor to bring us to Christ, that we might be justified by faith’ (Gal. 3:24).

Like a mirror, the law was intended to reveal our imperfections as we look into it; but it, no more than the mirror, was intended to correct our imperfections. So the law is perfect in itself, as a rule and revealer of sin, but it is imperfect as a means of empowering us to overcome sin.” ₍₁₎

Therefore, we can close our look at this question by remembering that Jesus’ sacrificial offering did not simply cover sins in the same manner as a sacrificial offering administered by an Old Testament priest. Instead, He takes those sins away. The author of Hebrews will explore this work of Christ at greater length in chapters nine and ten. But first, he will return again to a familiar personality to reinforce his argument that Jesus’ ministry is superior to that of the Old Testament sacrificial system.

Image Credit: Mtunzini1, CC BY-SA 4.0, via Wikimedia Commons

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), 516.

XXI

“And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’”) (Hebrews 7:20-21).

An “oath” represents a solemn or official affirmation that validates a promise or statement. Of course, an oath is only as good as the person who makes it. That explains why witnesses are placed “under oath” when testifying in a court of law. While liars may not care about the damage to their reputation if they are found to be dishonest, the prospect of going to jail for lying under oath is often enough to motivate those individuals to tell the truth.

Yet, interestingly enough, the members of the Levitical priesthood were never sworn into their priestly offices. As mentioned previously within this chapter, the Levitical priests were selected on the basis of their genealogy. This makes Jesus’ priesthood superior in the sense that it is associated with an oath of God. In other words, the Levitical priests served according to their ancestry. Jesus served according to an oath taken by God Himself.

Unlike fallible human beings, God’s truthful and unchanging nature means He never needs to swear an oath. Nevertheless, “God also bound himself with an oath, so that those who received the promise could be perfectly sure that he would never change his mind” (NLT). Thus, God certified His oath by the greatest authority possible: Himself.

That being said, God’s affirmation of an oath does not mean that we should regularly engage in that practice. For instance, the New Testament letter of James says, “But most of all, my brothers and sisters, never take an oath, by heaven or earth or anything else. Just say a simple yes or no so that you will not sin and be condemned for it” (James 5:12 NLT). In fact, Jesus served as the source of that counsel…

“But I tell you, Do not swear at all… Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil” (Matthew 5:33, 37 CJB).

As the Old Testament book of Ecclesiastes tells us, “It is better not to vow than to make a vow and not fulfill it” (Ecclesiastes 5:5 NIV). Therefore, we can take comfort in God’s sovereign decision to bind Himself with an oath while following this wise counsel regarding such oaths for ourselves.

XXII

“by so much more Jesus has become a surety of a better covenant” (Hebrews 7:22).

With the possible exception of those who serve within the banking and financial industries, the word “surety” may be an unfamiliar term for many. We can associate this word from Hebrews 7:22 with the idea of a “guarantee.” In fact, that is how “surety” is translated in many Biblical versions of this passage. Several commentators offer insights that help enrich our understanding of this concept…

“The Hebrew background is ‘a pledge put in the hand,’ which implies surety. It came to be used in Greek for collateral on a loan or a jail bond. Also, in Roman law it stood for that which was legally secured. Jesus is the Father’s surety of the effectiveness of the new covenant.” ₍₁₎

“The Greek word used here, engyos, was a legal term within the Graeco-Roman world, referring to someone who assumed an obligation in place of another. This expression parallels 8:6, which describes Jesus as the mediator of a better covenant.” ₍₂₎

“When sin is depicted as a debt, the New Testament calls Christ our Surety (Heb. 7:22). That’s an economic term, just as debt is an economic term. With this language, the Bible tells us that Christ is the One Who cosigns the note. He is the One Who stands there, backing up our indebtedness, taking on Himself the requirement of what must be paid.” ₍₃₎

Thus, Jesus serves as the personal guarantor of our salvation. That brings us to another important concept within this verse: the idea of a covenant. Much like the word “surety,” a covenantal agreement may seem unfamiliar to modern-day audiences. Nevertheless, a covenant it is not unlike certain other kinds of contractual arrangements in certain respects.

For instance, a covenant is like a modern-day contract in the sense that it serves to identify the responsibilities of those who enter it. And like many other types of contractual arrangements, a covenant often contains a list of penalties to be assessed against those who fail to fulfill its terms.

However, a covenant differs from other types of agreements in one important respect: the terms of a covenant are non-negotiable. In other words, the language contained within a covenant cannot be changed or revised to suit the desires of one party. Instead, a covenant must be accepted or rejected in its entirety without amendment. The specific covenant mentioned here in Hebrews 7:22 will go on to become a focus of greater attention as we continue through chapters eight and nine of this epistle.

(2) John D. Barry, Douglas Mangum, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 7:22.

XXIII

“This makes Jesus the guarantor of a better covenant” (Hebrews 7:22 ESV).

One key aspect of the Old Covenant involves its dependence upon the ability of fallible human beings to fulfill its code of conduct. As the author of Hebrews will point out in the following chapter, even the Old Testament prophets recognized that such a system would eventually need to be replaced with something better. That “something better” is a New Covenant that is secured and validated by Jesus Himself.

One source details the differences between these two covenantal agreements in a manner that warrants a lengthy excerpt…

“Those who follow Christ enjoy the benefits of a ‘better hope’ (Heb. 7:19) and a ‘better covenant’ (7:22) than the Mosaic Law and the sacrificial system described in the Old Testament (7:11–12).

The Mosaic Law:

Came from God.
Prepared the way and pointed toward Christ (Matt. 5:17; Rom. 5:20; Gal. 3:19–25).
Set the standard for holiness in every area of life, not just religious dimensions (1 John 3:4). (For example, Lev. 17–26 and Ex. 21–23 are concentrated collections of what the entire Law teaches. They include laws regarding leaders, the army, criminal cases, property rights and crimes against property, humane treatment, personal and family rights, and social behavior.)
Helped people know of their need for God because it exposed their bondage to sin (Rom. 7:7, 12, 14–25).

The Levitical Priests:

Came from the tribe of Levi (Deut. 18:1).
Functioned to: administer the Law to Israel (Mal. 2:6–7); represent the people before God by offering sacrifices (Lev. 4:20, 26, 31); judge matters in the land as a supreme court (Deut. 17:8–13).
Preserved the Torah, copies of the Law (31:24–26).
Cared for the temple after it was built.
Foreshadowed the priesthood of Christ’s followers (1 Pet. 2:9).

The writer of Hebrews shows that Christ is superior to the Law and the Old Testament priests. He is God’s provision to unite people directly with God.
Christ:

Offers a better hope than the Law (Heb. 7:18–20, 22).
Is a permanent priest, no longer vulnerable to death (7:23–25).
Always makes intercession for us (7:25).
Is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens (7:26).
Has offered the one, final sacrifice for sins on our behalf—Himself (7:27).

No wonder we are called to submit to Christ and follow Him (10:19–22). He is our priest and our sacrifice, restoring us to God as beloved children.” ₍₁₎

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Heb 7:19–22

XXIV

“Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood” (Hebrews 7:23-24).

The transient nature of life is something that should be familiar to virtually everyone. From a historical perspective, we can see it in the rise and fall of nations. On a personal level, we can see it in the neighborhoods and landscapes that change, decay, or cease to exist. In a functional sense, we can see it in the mechanisms that break down, wear out, or become obsolete. Yet even while these realities seem rather depressing, Hebrews 7:23-24 offers hope.

You see, this portion of Scripture reminds us that many individuals served as priests over the centuries. For instance, the first-century Jewish historian Flavius Josephus reported the number of high priests who had served up until that point…

“Whence it is a custom of our country, that no one should take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock, though he were a king, can never obtain that high priesthood. Accordingly, the number of all the high priests from Aaron… was eighty- three…” ₍₁₎

So this priestly institution changed as its members passed away and others took their place. And just as you might expect when looking at a generational cross-section of imperfect human beings, some who served within that institution were less than honorable. The book of the Old Testament prophet Jeremiah (a book that will be quoted extensively in Hebrews chapter eight) provides us with a glimpse into that reality…

“Do you really think you can steal, murder, commit adultery, lie, and burn incense to Baal and all those other new gods of yours, and then come here and stand before me in my Temple and chant, ‘We are safe!’—only to go right back to all those evils again? Don’t you yourselves admit that this Temple, which bears my name, has become a den of thieves? Surely I see all the evil going on there. I, the Lord, have spoken!” (Jeremiah 7:9-11 NLT).

Unfortunately, Jesus would go on to quote that very passage in addressing the spiritual leaders of His day as well.

Nevertheless, this passage offers encouragement as it illustrates the superior nature of Jesus’ priestly ministry. Since Jesus is eternal by virtue of His deity, He never needs to be replaced like those members of the Levitical order. And as we’ll see near the close of this chapter, Jesus’ character is impeccable, unlike some who served within the Levitical priesthood. So, while people and things may change, Jesus doesn’t- and that’s good news for us.

(1) Flavius Josephus, Antiquities of the Jews, 20.10.1 [public domain] https://www.biblestudytools.com/history/flavius-josephus/antiquities-jews/book-20/chapter-10.html

XXV

“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:25).

Jesus made an unequivocal statement in John 14:6: “”I am the way, the truth, and the life. No one comes to the Father except through Me.” This represents an important message for those who seek to approach God on their own merit or though the intercessory efforts of others.

Many are undoubtedly familiar with the role of a mediator as someone who arbitrates and reconciles the differences between two groups or opponents. However, Hebrews 7:25 tells us that Jesus’ intercessory work is superior to that of any other prospective mediator. You see, Jesus’ ministry of intercession did not end with His physical death. Instead, it continues to this very moment as He intercedes for those who come to God through faith in Him.

This passage thus offers a practical benefit for anyone who is attempting to reach God. Rather than seeking guidance or favor with God through other reputed intercessors, we should instead approach Him through Christ, the mediator He has established. This approach is further reinforced by a verse from the New Testament book of 1 Timothy: “…there is one God and one mediator between God and humanity, the man Christ Jesus” (1 Timothy 2:5 CSB).

Jesus thus serves as humanity’s mediator because He paid the penalty for human wrongdoing through His sacrificial death. In sacrificing His life on our behalf, Jesus opened the way in which we might approach God and enter a relationship with Him. As Jesus Himself said, “…those the Father has given me will come to me, and I will never reject them” (John 6:37 NLT).

So Jesus continues His intercessory efforts on our behalf today. For example, the Biblical book of Romans tells us, “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Romans 8:34). The epistle of 1 John adds, “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

Because of this, we can “…come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:16 NLT).

XXVI

“For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens” (Hebrews 7:26).

The author of Hebrews has painstakingly demonstrated the superiority of Jesus’ priestly ministry throughout this chapter. Here in Hebrews 7:26, he now reminds us that Jesus is a person of superior character as well. Unlike other groups or individuals who claim to provide access to God, Jesus is someone who is holy, faultless (Phillips), incorrupt (CEB), set apart from sinners (NIV), and holds the highest place of honor in heaven (NLT).

These characteristic qualities are worthy of a closer look…

Holy. “Holiness” describes Jesus as someone who is morally perfect and free of anything that may be wrong, corrupt, or impure (see Isaiah 6:1-5).
Harmless. This indicates that Jesus is a person who holds no malicious intent. He is void of evil ₍₁₎ and completely lacking in the negative characteristics of guile or fraud. ₍₂₎
Undefiled. This word conveys the idea of purity or something that is free of contamination. ₍₃₎ Other words and concepts that define this quality include ” unstained,” ” unsoiled,” ” clean,” “faultless,” and ” untainted by evil.” ₍₄₎
Separate from sinners. This characteristic may seem difficult to reconcile with the Biblical description of Jesus as “…a friend of tax collectors and sinners” (Luke 7:34). It may also seem to conflict with the objection raised by the religious leadership of Jesus’ day: “This Man receives sinners and eats with them” (Luke 15:2). Yet even while Jesus spent time with sinful human beings, He did not condone, share, or encourage their sinful behavior. Perhaps the best response to this objection is found in Jesus’ commonsense observation from the Gospel of Mark: “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance” (Mark 2:17).
Higher than the heavens. In the words of one commentator, “Jesus, our great High Priest, has ‘ascended up far above all heavens’ (Ephesians 4:10). Yet the heavens seem to stretch out infinitely… The only one who could ever be ‘higher than the heavens’ is the One who created the heavens.” ₍₅₎

Finally, the New Testament epistle of 1 John integrates these characteristic qualities with a fitting description of Jesus’ priestly ministry: “Everyone who sins is breaking God’s law, for all sin is contrary to the law of God. And you know that Jesus came to take away our sins, and there is no sin in him” (1 John 3:4-5 NLT).

(1) G172 akakos Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://studybible.info/vines/Guileless%20(without%20Guile)
(2) G172 akakos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g172/kjv/tr/0-1/
(3) G283 amiantos Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://studybible.info/vines/Undefiled
(4) “Undefiled” Nelson’s New Illustrated Bible Dictionary General Editor Ronald F. Youngblood, Copyright © 1986, 1995 by Thomas Nelson Publishers.
(5) Institute for Creation Research, New Defender’s Study Bible Notes (Hebrews 7:26) https://www.icr.org/bible/Hebrews/7/26/

XXVII

“who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself” (Hebrews 7:27).

Like several of the doctrines we have encountered in our study through the Biblical book of Hebrews, this verse previews a message that our author will develop later in this epistle. Although this verse merely touches upon the daily offerings administered by the priests of the Old Testament, we will find a more extensive discussion of those offerings (and their relationship to Christ) beginning in chapter nine and continuing into the following chapter.

For now, we can say that the Levitical priests engaged in a highly structured series of offerings. Those offerings served to atone for their sins, the sins of others, and the sins of national Israel. One source establishes the connection between these offerings and Jesus’ sacrificial work…

“A priest in the Old Testament was appointed by God to oversee the sacrifices that take away sin (Heb. 5:1, 4). But those sacrifices were temporary and required repetition; the author of Hebrews contrasts them with Jesus as a high priest who is “holy, innocent, unstained . . . perfect forever,” yet who “offered up himself” to death-and that once for all (Heb. 7:23-28 ESV).

In his first letter, Peter mentions both the suffering and the reign when he points out that the prophets did not understand who was meant by their prediction of “the sufferings of Christ and the glories that would follow,” but they wondered about them (1 Pet. 1:10-12). As priest, Jesus suffered by allowing himself to be the sacrificed; as priest and king he “continues forever” in glory. (Heb. 7:24, 25, 28; 8:1)” ₍₁₎

Another commentator contrasts the difference between Jesus’ work and the idea of “personal atonement”…

“There is an important difference between personal atonement (paying for your own sins) and vicarious atonement (having the penalty paid by another). The former is the law of karma, and the latter, the rule of grace. Since Christ was sinless (Heb. 4:15), His death was not necessary to pay for His own sin. Rather, His life was voluntarily (John 10:17–18) given to pay the penalty for the sins of others. ‘He made him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him’ (2 Cor. 5:21).” ₍₂₎

Thus, we can say that Jesus did more for sinful humanity through His sacrificial death than all the Levitical offerings combined.

(2) Geisler, N. L., & Brooks, R. M. (1990). When skeptics ask. [pg 109] Wheaton, IL: Victor Books.

XXVIII

“For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever” (Hebrews 7:28).

As we close this chapter of the book of Hebrews, it seems fitting that this final verse ends with a comparison between Jesus’ priesthood and the Levitical priestly order. The next chapter will begin a new thought by summarizing the main idea behind this epistle. But first, our author will conclude with a final contrast between these respective priesthoods.

He begins by observing that the Levitical priests were men of human weakness. Now matter how dedicated, sincere, and earnest they were, no one among them was free of human frailty. That unfortunate reality is reminiscent of Jesus’ message to His disciples just prior to His crucifixion: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41).

As mentioned previously, this explains why the high priest (the most exalted member of the Levitical priestly order) was made to offer a sacrifice for his sins before he could approach God on behalf of others. These priests also displayed a second area of human weakness we have already discussed: their ministry ended when they passed from this earthly life. This previews another important passage from later in this epistle: “…it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27 ESV).

Finally, the last verse of Hebrews chapter seven touches upon something we read earlier in Hebrews 5:9: “And having been perfected, He became the author of eternal salvation to all who obey Him.” Thus, we are reminded again that Jesus was a perfect human being who added to His perfection through human experience. One commentator adds the following insight on that subject…

“…Jesus has entered into his office as High Priest forever, having been perfected in the sense that God has brought him to his divine destiny without his once becoming entangled in sin and without his leaving any aspect of his divinely appointed work unfinished.” ₍₁₎

Thus, we can end our look at this chapter with a summary statement that serves to prepare us for our introduction to Hebrews chapter eight: “In short, the sacrifice of Jesus is better than the Levitical sacrifices because Jesus’ sacrifice did what the Levitical sacrifices could never do—make forgiveness of sins possible, once and for all, with a sacrifice that is never to be repeated.” ₍₂₎

(2) GotQuestions.org, How was Jesus’ sacrifice better than the Levitical sacrifices? Retrieved 02 July, 2022 from https://www.gotquestions.org/Jesus-better-Levitical-sacrifices.html