Hebrews Chapter Seven
1. For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; 2. To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
1. For this Melchizedek, king of Salem, priest of the Most High God, did meet Abraham who was returning from the utter defeat of the kings, and he did bless him, 2. and to whom Abraham did divide a tenth from all (first, being interpreted, a king of righteousness, then also, the king of Salem, which is, king of peace) (literal).1
The writer takes time to elaborate on Melchizedek, an elusive OT priest to whom the Messiah, Jesus, is likened (Psalm 110:4). Jesus is not associated with any of the OT priests who are the descendants of Aaron; yet this Melchizedek, who is not even of Abraham, becomes the pattern for the priesthood of Jesus.
Melchizedek is described as being priest of the Most High God. Priest is from the Greek, iereus, which in turn comes from ieros, which means that which is sacred or consecrated to God (god);2 from this it is evident that a priest is someone who is set apart to officiate before God on behalf of those who are not priests. Melchizedek was a priest of El ‘Elyon – God Most High (Genesis 14:18); Abraham later used the same description (El ‘Elyon) when speaking specifically of Jehovah (Genesis 14:22).3 This makes it clear that Melchizedek was a priest of Jehovah.
Melchizedek met Abraham with food and wine as he returned from rescuing Lot and his family from being taken captive. An alliance of four kings had swept south along the east side of the Jordan, defeating all who were in their path, and then returned north along the west side; when they came against the five kings of Sodom, Gomorrah, Admah, Zeboiim and Bela, they, too were defeated and their goods and people taken (Genesis 14:10-12). When Abraham heard, he pursued them, defeated them, and returned with Lot and his family, all of the goods and those who had been taken (Genesis 14:16). It was as Abraham returned that Melchizedek met him with refreshments, which undoubtedly would have been enough for all who had been taken captive plus Abraham’s army.
Melchizedek asks that the God Most High would bless Abraham, and gives glory to God for giving Abraham victory over the four kings and their armies (Genesis 14:19-20). Abraham immediately gives a tenth of what he had gained through his victory, to Melchizedek; a greater consideration of this will come.
The writer now tells us that the meaning of the name Melchizedek is king of righteousness. It is made of the Hebrew melek (king, or, in this case my king, as the Hebrew includes the possessive suffix) and tsedeq (righteous): my king is righteous.4 Melchizedek is also the king of Salem, which the writer shows as king of peace: he is both a king (by name and title) and a priest. Salem is generally accepted as being the city of Jerusalem; the Valley of Shaveh, where the meeting with Abraham took place, is thought to lie just north of Jerusalem.5
The situation in which Abraham is met by Melchizedek is interesting. As Abraham returns from the battle, bringing the captives and spoils of war, he is met by the king of Sodom in the Valley of Shaveh (Genesis 14:17). The king was obviously one of those who fell into the slime pits of Siddim (Genesis 14:10), and, being incapacitated, was left behind by the conquering kings. Clearly, we must understand that his fall into the slime pits was not fatal, but one from which it would take considerable time to recover; the slime is bitumen, a thick, sticky tar that is abundant in the region of the Dead Sea.6 The king of Sodom meets Abraham just north of Jerusalem; then our focus is shifted to the king of righteousness, king of peace, and the priest of the Most High God, and his exchange with Abraham. With that brief encounter recorded (Genesis 14:18-20), the focus returns to the king of Sodom and Abraham. What we must not miss is that the king of Sodom was witness to what took place between Melchizedek and Abraham (the blessing and tithing), yet it was not that many years later that the Lord destroyed Sodom and the cities of the plain for their evil (Genesis 19:24-25).
3. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
He, without a father, without a mother, without ancestral line, having neither beginning of days nor end of life, has been made like unto the Son of God and is remaining a priest forever (literal).7
The subject of this descriptive text is Melchizedek. His name means king of righteousness, or my king is righteous, he is the king of peace, and he is called priest of the Most High God. We learn all of this from his brief mention in Genesis, and the writer now draws upon what is not included. We learn from what the Lord gave to Moses regarding the priesthood, that the family line was very important: “But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business” (2 Chronicles 13:10). It was the descendants of Aaron who were to bear the responsibility of the priesthood; yet Melchizedek is not even in the family-line of Abraham, nor are we given any information about his ancestry – he appears in Scripture, blesses the father of the Israelites, and is gone. However, the writer of Hebrews draws our attention to him to a greater extent than anyone else in Scripture; he underscores the fact that we know nothing about him.
After demonstrating that we know nothing about Melchizedek, we are told that he was made to resemble the Son of God – he was a picture of the One Who would come to be a blessing to all people, but he was not the Son of God in a pre-incarnate appearance.
4. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7. And without all contradiction the less is blessed of the better.
4. Now understand how great this [man is] to whom the patriarch, Abraham, did give a tenth of the spoils. 5. And, indeed, they of the sons of Levi, receiving the priestly office, having a command to collect a tithe from the people according to the Law, that is, from their brethren, even though they did come from the loins of Abraham. 6. But he who is not descended from them did receive a tithe of Abraham; the one having the promises, he did bless; 7. and without all doubt, the lesser is blessed by the better (literal).8
The Jews hold their patriarch Abraham in high regard: on the condition that he would leave his land and family, Jehovah promised to bless him, multiply his descendants and bring a blessing to all peoples through him (Genesis 12:1-3). Because of his obedience to the Lord, Jehovah confirmed His promises to him, and he became the first of the family-line through whom these promises would come – he is the father of the Jews. Yet, despite being held in such high regard by his descendants, Abraham paid a tithe of the spoils of war to Melchizedek.
Within the Mosaic Law, the Levites were chosen to attend to all matters that related to the tabernacle (Numbers 1:50), and those born of Aaron (also a Levite) were to fill the priesthood (2 Chronicles 13:10, spoken by Solomon’s son Abijah). Their inheritance among the tribes of Israel was the attendance to the matters of the tabernacle – they received no allotment of the Promised Land (Numbers 18:20); however, they were given thirteen cities with some land around them, where they could live among the people (Joshua 21:19). In lieu of no allotment, the Levites received a tithe from the rest of Israel, and from this, they, in turn, gave a tenth to the Lord (Numbers 18:26).
To further substantiate the superiority of Melchizedek, the writer points out that the tribe (Levi) that received tithes of their brethren, in fact, paid a tithe to Melchizedek through their patriarch, Abraham. Someone who wasn’t even related to Abraham received a tithe as a priest of Jehovah; God afforded the Levites the right to collect a tithe for their own welfare – in Abraham, all of the children of promise gave a tenth to Melchizedek. Abraham, the father of the family-line of the promise, was blessed by Melchizedek in the name of Jehovah; although the Lord spoke with Abraham, nowhere is he called a priest of the Lord. Indeed, Melchizedek fulfilled his role as a priest by pronouncing a blessing upon Abraham in the name of the Lord, and Abraham willingly and humbly received it.
8. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And, indeed, in one case, men who are dying are receiving tithes, and in the other, it is being witnessed that he is living (literal).9
The writer presents a further evidence for the superiority of Melchizedek: the Levitical priests who received the tithes from their brethren all died, yet the Scripture bears testimony that Melchizedek is living – there is no record of his death. “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4). The Messiah, Jesus, is identified as being a priest forever, and this is after the manner of Melchizedek. Scripture only records the appearance of Melchizedek (there is nothing about his parentage or descendants), and his designation as a priest of Jehovah; because nothing is said about his death, or of anyone succeeding him as priest, he appears to remain as a priest forever – we know him as nothing else. Jehovah has declared through the Psalmist (with an oath!), that Jesus, the Promised One, will forever be a priest, and, like Melchizedek, He will be greater than the priestly line that would come from Abraham. Also, as Melchizedek was both a priest and king, so Jesus holds the titles as our High Priest (Hebrews 3:1) and King (Revelation 19:16).
9. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10. For he was yet in the loins of his father, when Melchisedec met him.
9. And as to speak a word, by Abraham even Levi, who is receiving tithes, did pay a tithe. 10. For he was yet in the loins of his father when Melchizedek did meet him (literal).10
As to speak a word (as I may so say), we can better understand as so to speak, or as a matter of fact;11 it’s not a phrase that does well with a literal translation. The writer is using this low-key approach to draw attention to the fact that Melchizedek is greater than the priesthood that came through the Mosaic Law to the tribe of Levi. The point being made is that the Mosaic priesthood paid tithes to Melchizedek through their forefather Abraham – even though the tribe of Levi collected tithes from the rest of the children of Israel.
11. If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
If indeed, then, perfection were by the Levitical priesthood (for the people received the Law on the basis of it), what further need [was there for] another priest to come according to the nature of Melchizedek and not to be called in accordance with the order of Aaron? (literal).12
The writer is slowly building his case to show that what was given through Moses was not permanent. We have noted numerous times already that the cleansing made on the Day of Atonement was not permanent – the sacrifices had to be repeated every year. Through individual faith in the sacrifices made on the Day of Atonement, a temporary cleansing for sin was made; nevertheless, that cleansing only held until the next sin of ignorance, and then the shed blood of a sacrifice was required to cover that individual’s sin. The book of Leviticus includes the word atonement 43 times; it underscores God’s holiness by detailing the rules and regulations that He had for the Israelites, as well as the role of the priests in carrying out their responsibilities for the sacrifices, offerings and administration of God’s justice – atonement for sin is the essential element in bridging the gap between men and God. Yet the atonement that was available to the children of Israel under the Law of Moses, was fleeting at best; if it had been anything other than that, then the Lord’s promise of One Who would deal with sin with finality, would have been unnecessary.
It is because the atonement that was available through the Levitical priesthood could never bring a final cleansing from sin, that the unending priesthood of Melchizedek became a comparative for the Promised One: “Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4).
12. For the priesthood being changed, there is made of necessity a change also of the law.
For the priesthood being changed, out of necessity also, a change is made of the Law (literal).13
The writer has now landed on the reason why he has so carefully unfolded Jesus as our High Priest, not after the manner of the Levitical priests with whom the Jews were very familiar, but in keeping with Melchizedek, whom he has presented as being superior to them. After having shown that the Levitical priests submitted to Melchizedek (in Abraham), he now draws everything together: there has been a change in the priesthood. Changed (metatithemi) literally means to put in another place, or to transfer;14 it is in the passive voice – the priesthood did not make the change, it was done by the Lord!15 The priesthood has been transferred from the family of Levi to the Lord Jesus Christ.
The writer goes on: inasmuch as a change has been made to the priesthood, which came into being through the Law of Moses, it is necessary, then, to expect a change in the Law as well. Change, in this case, is from the Greek metathesis, which, firstly, means removal, and then a changeover, or transformation.16 What we must understand from this word is that this change is not merely cosmetic; there was a changeover from where the Law that rested upon the Levitical priesthood was replaced by (changed over to) the Law of a New Covenant that is based upon Jesus Christ as being our High Priest; the Levitical priesthood was ended in favor of a High Priest Who is eternal! What the writer is alluding to, very strongly, is that the Law of Moses, with its sacrifices, ceremonies, rituals and regulations, has ended; we will hear more concerning this.
It is at this point that many theologies fail, particularly when they include a dispensational view of the Scriptures. Dispensationalists draw a very solid line of separation between Israel and “the Church”: we are in the “Church Age,” which will end with the rapture, after which God will deal specifically with Israel, and the Mosaic Laws and traditions will again come into play.17 Returning to the sacrifices of the Mosaic traditions is not a problem to them; they simply consider them to be a “continuous memorial that the Messiah has come, His blood has been shed, and atonement has been made for our sins.”18 This might fit well within dispensationalism, but a careful consideration of the sacrificial system, which foreshadowed the coming Messiah’s final payment for sin, does not permit such. The writer indicates that the Mosaic Law has been changed for something else; it requires the fallacy of a dispensational theology to believe that what God has fulfilled and replaced with something new, will suddenly switch back to the old (as a memorial, of course).
13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
13. For the One about Whom this is said did belong to a different tribe from whom no one did attend to the altar. 14. For it is evident that our Lord descended from Judah, a tribe of which Moses said nothing about the priesthood (literal).19
The focus of the writer’s attention has been on the One Who came after the manner of Melchizedek – namely, the Lord Jesus Christ. Jesus was born of the tribe of Judah (confirmed by both genealogies: Matthew 1:2; Luke 3:33-34); those of the tribe of Levi, from whom the priests came, bore the responsibility of attending to the tabernacle/temple. No one from the tribe of Judah would have been permitted to fill the priest’s office; as a matter of fact, anyone from Judah who attempted to be a priest would have been killed: “the stranger [anyone from a family other than Levi] that cometh nigh shall be put to death” (Numbers 18:6-7).20 It was through Judah that the kings of Israel came, as Jacob’s blessing of his son signified: “The sceptre [a sign of authority] shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh [He Whose it is] come” (Genesis 49:10).21 The kingly line would come through Judah until the Lord Jesus – the One to Whom the authority rightly belongs (Shiloh)!
15. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16. Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17. For he testifieth, Thou art a priest for ever after the order of Melchisedec.
15. And yet it is exceedingly evident since a different priest is to come according to the likeness of Melchizedek, 16. who did not come by the law of a fleshly commandment, but by the power of an endless life. 17. For he [the Psalmist] is witnessing that “Thou, a priest forever according to the manner of Melchizedek” (literal).22
Psalm 110:4 is the only reference to the Promised One being a priest like unto Melchizedek, yet the writer takes that as being exceedingly evident! Why? “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4); the reality of this prophecy is such a surety because Jehovah confirmed it with an oath – it is guaranteed by the Lord!
The Levitical priesthood was based upon a fleshly commandment. The Law of Moses, which defined everything associated with the tabernacle, focused on physical things: the tabernacle construction, the details of the various sacrifices, the priesthood and all of their activities. The commands given were all tied to this life, and were required in order for the children of Israel to be pleasing to the Lord; yet it was only the faith of the individual in the Lord’s promises that would bring His approval. “Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah [an appeal to the people of Judah, whom Isaiah calls Sodom and Gomorrah]. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full [weary] of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats” (Isaiah 1:10-11).23 The priests were performing their duties in the temple as it had been prescribed within the Law of Moses, yet Jehovah says that, to Him, it is only emptiness. How could this be since they were following the Law? “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well [what is right and good]; seek judgment [justice], relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:16-18).24 Despite following the letter of the Law pertaining to sacrifices, all of these activities never went beyond the physical to their hearts. They followed the liturgy of the temple in an attempt to please Jehovah, yet when away from it, they lived according to their own desires; it was to the point that the justice that the Lord had built into the Law of Moses was being ignored – they conducted the temple rituals mechanically, devoid of meaning. Much of modern Christendom has fallen into exactly the same trap; for some it is complex liturgies, for others it is a matter of routine – either way, it is not pleasing to the Lord.
The Law of Moses, since it governed the children of Israel, was carried out physically, and it worked through a physical priesthood; the priests and their activities were carefully defined, yet through the generations there were many priests. If they qualified, then the men of Levi could be priests from the age of 25, but by the time that they turned 50, they were to step back from the active role as a priest (Numbers 8:24-26) – they could provide assistance but were no longer a regular priest: they were limited by this life, and the Law of Moses.
Contrary to this, Jesus came, offered Himself as the final payment for sin, and became a High Priest forever after the manner of Melchizedek. He was the sinless Lamb of God Who shed His blood for the deliverance from sin to those who place their faith in Him. Like Melchizedek, He is far superior to the Levitical priesthood: the atonement that He purchased is permanent, not temporary, He is a priest forever, not just to age 50, and His cleansing is available to whosoever, not just to those under the Law of Moses (John 3:16).
18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For truly an annulment of the first Law is come on account of its weakness and uselessness (literal).25
Annulment is from a Greek legal term (athetesis) that means to set aside as being no longer in force, or to abolish;26 in the KJV term, disannulling, the prefix dis- has been improperly used and has no effect (it, too, means annul); it was simply an incorrect word that became widely used for a time.27
The immediate context for this annulment is the explained inability of the Law of Moses, and more specifically the Levitical priests who functioned under that Law, to bring about a permanent cleansing from sin. The cleansing that was available came only by faith in the sacrifice offered (just like today), yet it never made a full payment for sin – it brought only a temporary cleansing. The sacrifices under the Mosaic Law all looked forward to the day when the Promised One would come to make a full payment for sin, and thereby remove sin for those who place their faith in Him and live in obedience to His commands. Therefore, the annulment that is spoken of here, can only refer to the Law of Moses, which truly was weak and of no lasting value in resolving the problem of sin. Paul, too, faced this question, and provided a response: “Why, then, the Law [of Moses]? It was added on account of disobedience, ordained through angels by the hand of a mediator [Moses], until the time when the Seed [Jesus] should come, Who was promised” (Galatians 3:19, literal).28 The Law of Moses was given because man was unable to live in a manner that was pleasing to the Lord; the Law emphasized God’s holiness and man’s inability to attain any measure of holiness, yet it also provided a way for cleansing (though temporary) through the shed blood of sacrifices, and clarified the work of the priests to meet His standard. “Therefore the Law [of Moses] became our guide to Christ so that we are justified by faith” (Galatians 3:24, literal);29 the Mosaic Law was a guide that clarified our need for Christ, the Anointed One, Who would open the way to Jehovah!
In the midst of the Law of Moses, we find this: “And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Leviticus 17:10-11). It was the blood of the sacrifice that brought cleansing from sin (it was faith in God that applied it), yet never completely. Really, how could the shed blood of an animal bring a human being full cleansing from sin? The writer of Hebrews declares this reality: “For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:4). This is a reality that the Law of Moses made very evident. Isaiah prophesied concerning the coming Messiah: “But he was wounded [pierced] for our transgressions [rebellions], he was bruised [broken] for our iniquities [punishment]: the chastisement of [correction for] our peace [with God] was upon him; and with [on account of] his stripes [wound] we are healed [forgiven]. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity [punishment] of us all” (Isaiah 53:5-6).30 The Lord, through Isaiah, provided a glimpse into the redemptive work that Jesus, the promised Messiah, would do for humanity (us all) – the Lamb of God, sacrificed for the sins of the world (1 John 2:2). He was the fulfillment of the Mosaic Law and prophecies. What the Law of Moses was unable to accomplish (a permanent solution to sin), the Anointed One would complete; what the Law foreshadowed, He fulfilled.
19. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
For the Law made nothing perfect; now, the introduction of an excellent hope, by which we are drawing near to God (literal).31
It seems that the writer begins by summarizing the Mosaic Law: it made nothing perfect. Instead of the Law, what has been presented is the priesthood of the Lord Jesus that is likened to that of Melchizedek – far superior to the Levitical priests.
Within the Law of Moses, there was hope; a hope that was secured by the promise of the Lord to defeat Satan with finality (Genesis 3:15), and, among the descendants of Israel, a Prophet would come to Whom they were to give particular heed. The Lord declared: “I will raise them up a Prophet from among their brethren, like unto thee [Moses], and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Deuteronomy 18:18). Jesus testified, “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12:49). Indeed, the promised Prophet was Jesus! The hope within the Mosaic Law was the promise of a Prophet of God, and the temporary cleansing from sin that the many sacrifices provided for those who had faith in the Lord.
However, the hope that the writer of Hebrews is revealing is far superior, because it is based upon the words, life and sacrifice made by the promised Prophet. The Law, with its regulations and priestly activities, kept that hope alive; the Prophet came and brought an end to the Law by fulfilling it and introducing a New Covenant based upon His shed blood and risen life. Indeed, that is an excellent hope for, through it, the hope of the OT saints was completed, and our hope is in the shed blood of Christ, His risen life, and His eternal priesthood for us! Notice this: the hope of the OT saints and our hope are in the same Person; the OT saints’ hope was dimmed for it was filled with foreshadowing, but ours is clear, the fulfillment of the hope of all ages!
The hope that we have in Christ permits us to draw near to God. The vail between man and the presence of God has been removed by Christ! However, just as there was a well-defined protocol that was to be carefully followed by the high priest when entering into the presence of God (in the Holy of Holies), even so we must understand that there is a way for us to enter, and we must be careful, lest we lose the hope that is before us. Jesus said, “For in this way God loved the world, in that He gave His only begotten Son, so that each one who is believing in Him will not perish but is having everlasting life”(John 3:16, literal).32 From our perspective, the central word is believing, and we must be sure that we understand this Biblically. The Greek word pisteuo means to be convinced of the truth of a matter (in this case, Christ and His means for the forgiveness of sins), which, in turn, means that an evaluation of the matter has taken place in order to be convinced that it is true. This is so much more than simply a nodding agreement with something, to which it has been reduced by many Evangelicals. Part of the evaluation, Jesus said, must include counting the cost of following Him (summarized in Luke 14:33); in other words, it is not enough to begin well, we must anticipate the cost of being His disciple lest we fall away. He underscored this truth: “And he who endures unto the end, this one will be saved” (Matthew 24:13, literal);33 to endure (hupomeno) means to persevere in our faith in the face of oppression or persecution34 – our faith in the Lord must not falter in order to be saved one day. Additionally, we must understand what it means to be faithful. Jesus also said, “If ye are loving Me, then My commandments ye must obey” (John 14:15, literal).35 Faithfulness to the Lord is expressed through our obedience to His commands. We have seen that the Law of Moses was ended through Christ, and that He has replaced it with a New Covenant through His shed blood. Clearly, He was not referring to the commands of the Law of Moses, for He knew that they would very soon be abolished; He is pointing to the Ten Commandments, which remain in full force.
20. And inasmuch as not without an oath he was made priest: 21. (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22. By so much was Jesus made a surety of a better testament.
20. And to the degree that, not without an oath, 21. ( for, indeed, without an oath, they became priests, but He [the Lord] with an oath through him [the Psalmist] who is saying with regard to Him [the Messiah]: “The Lord did swear, and will not change His mind, Thou, a priest forever according to the nature of Melchizedek”) 22. Jesus became the security for a much better covenant (literal).36
The writer is very carefully drawing his readers to a full understanding of Who Jesus really is, and what He has done. He draws attention to the fact that the priests under the Mosaic Law did not become priests by an oath from the Lord, or even an oath before men; they became priests if they were of the family of Levi, and met the physical qualifications as outlined within the Law: without defect and of the correct age (Leviticus 21:16-23; Number 8:23-26). However, this One of Whom he has been writing, Jesus, became a priest by an oath from Jehovah, and he quotes from Psalm 110:4 so that there is no misunderstanding that the Psalmist was referring to the Christ when he wrote these words. The Christ, Jesus, is a priest forever according to the nature of Melchizedek. Consider the contrast between the Mosaic priests and Jesus: 1) the priests were retired from full duty (they could help with lighter tasks) by age 50, Jesus is a priest forever; 2) only the priests from the family-line of Aaron could be high priests, Jesus became a High Priest from the tribe of Judah; 3) the priests killed animal sacrifices to provide a covering for sin, Jesus, as the perfect Lamb of God, shed His own blood in full payment of the sins of the world; 4) the priests had to repeat the sacrifices, Jesus’ sacrifice was made only once; 5) the high priest entered beyond the vail into the Holy of Holies once each year with the blood of animals, Jesus, as our High Priest, removed the vail and is entered into the heavenly presence of God to intercede for us.
As Jesus met with His disciples on the night before His crucifixion, He instituted what we know as Communion; He took the cup of the vine and said, “This, the cup, [is] the New Covenant in My blood, for you it is being poured out” (Luke 22:20b, literal).37 Jesus is the guarantee of this New Covenant that exists because of His shed blood; being made High Priest with an oath from the Father, He shed His blood to make the final payment for all sin: the New Covenant is totally secured forever in Him! Shiloh has come, and He has instituted a New Covenant in fulfillment of the Old Covenant, the Law of Moses.
23. And they truly were many priests, because they were not suffered to continue by reason of death: 24. But this man, because he continueth ever, hath an unchangeable priesthood.
23. And, truly, there are many who became priests, because by death they are prevented from continuing; 24. but He, because He is continuing forever, has a priesthood without a successor (literal).38
Under the Mosaic Law, there were many, many priests over the generations; none of them were able to continue because death took them all. They may have retired from active duty by age 50, but they could continue to assist in the work as they were able. Zacharias, the father of John the Baptist, would be an example of this, for both he and his wife were said to be “well stricken in years” – they were old (Luke 1:7); even though he could not work as a regular priest, he still did what he could when he was called upon. However, death, the consequence of sin, was also the lot of every priest; they may have served in the temple, and, in the case of the high priest, entered into the very presence of the Lord, yet each one died. There was a continual transfer of the responsibilities of the priests from one generation to the next.
The contrast to this is Jesus, our High Priest, Who paid the penalty for the sins of the world (He died), and rose again to live forever, having conquered death. It is because He is living forever that He has a permanent priesthood that will never be impacted by death, and He will never have a successor! Jesus is the High Priest of God to all of humanity, forever.
25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
For this reason, He is also able to completely save those who are coming through Him to God; He is always living to intercede for them (literal).39
What the writer presents here is based upon the eternal priesthood of Jesus (from the previous verse). Paul, to the Romans, stated: “Christ, Who did die, rather was also raised, and Who is on the right of God, and Who is interceding for us” (Romans 8:34b, literal).40 Jesus, Who died for our sins, is now in the presence of God interceding with Him on our behalf. In the Greek, interceding (entugchanei) is a present tense, active voice verb: Jesus is (active voice) continually (present tense) mediating with the Father for us.
Let us consider very carefully that Jesus is able to completely save those who are coming through Him to God – there is much here that we need to understand correctly.
First of all, we are told that Jesus is able to completely save. Able is from the Greek word dunatai, which comes from dunamis, meaning powerful, or strong.41 We understand from this that Jesus has the capacity and ability to save – deliverance from sin and condemnation is possible with Him. As a result, He is able to completely save. We’ve heard much about the inability of the sacrifices of the Law of Moses to bring an end to sin; Jesus, on the other hand, offers a salvation that is complete. Consider Paul’s words: “For the message of the cross is foolishness to those who are perishing, but to us, those who are being rescued from sin, it is the power of God” (1 Corinthians 1:18, literal).42 As we bring these two thoughts together (Jesus is able to save and we are being rescued from sin), it becomes evident that salvation is not secured in this life (there is no eternal security now). The fact that Jesus is able to save, means that there are criteria that must be met so that He will save. He told us that “ye will be hated of all because of My name, but he who endures unto the end, this one will be saved” (Matthew 10:22, literal);43 therefore, salvation is limited to those who remain faithful to Him (endures) unto the end! It would be acceptable to say that those who are faithful are also loving Him; “if ye are loving Me, then My commandments ye must obey” (John 14:15, literal).44 Very simply, the criteria that must be met so that the Lord will save us, is this: we must remain faithful to Him unto the end, and our faithfulness can only be expressed by our obedience to His commands. Since there is contention as to what Jesus’ commands are, let’s take a moment to clarify the matter.
First of all, based upon our studies so far, it is evident that the Lord’s commands, although expressed to Israel through the Law of Moses, are separate from it, since Moses’ Law has been removed, and Jesus tells us that we must obey His commands. We must understand that Jesus is referring to the Ten Commandments as being the framework for all that follows; yet there are some who contend that they have been removed along with the Mosaic Law. Consider the fact that of all of the Scriptures that we have received from the Lord, the Ten Commandments are the only part of Scripture that was written by the finger of God (Exodus 31:18); the Law of Moses came by the way of angels to Moses as the mediator with the children of Israel (Galatians 3:19). Moreover, God wrote the Ten Commandments upon tables of stone – they were “written in stone,” making them permanent!
1. For this Melchizedek, king of Salem, priest of the Most High God, did meet Abraham who was returning from the utter defeat of the kings, and he did bless him, 2. and to whom Abraham did divide a tenth from all (first, being interpreted, a king of righteousness, then also, the king of Salem, which is, king of peace) (literal).1
The writer takes time to elaborate on Melchizedek, an elusive OT priest to whom the Messiah, Jesus, is likened (Psalm 110:4). Jesus is not associated with any of the OT priests who are the descendants of Aaron; yet this Melchizedek, who is not even of Abraham, becomes the pattern for the priesthood of Jesus.
Melchizedek is described as being priest of the Most High God. Priest is from the Greek, iereus, which in turn comes from ieros, which means that which is sacred or consecrated to God (god);2 from this it is evident that a priest is someone who is set apart to officiate before God on behalf of those who are not priests. Melchizedek was a priest of El ‘Elyon – God Most High (Genesis 14:18); Abraham later used the same description (El ‘Elyon) when speaking specifically of Jehovah (Genesis 14:22).3 This makes it clear that Melchizedek was a priest of Jehovah.
Melchizedek met Abraham with food and wine as he returned from rescuing Lot and his family from being taken captive. An alliance of four kings had swept south along the east side of the Jordan, defeating all who were in their path, and then returned north along the west side; when they came against the five kings of Sodom, Gomorrah, Admah, Zeboiim and Bela, they, too were defeated and their goods and people taken (Genesis 14:10-12). When Abraham heard, he pursued them, defeated them, and returned with Lot and his family, all of the goods and those who had been taken (Genesis 14:16). It was as Abraham returned that Melchizedek met him with refreshments, which undoubtedly would have been enough for all who had been taken captive plus Abraham’s army.
Melchizedek asks that the God Most High would bless Abraham, and gives glory to God for giving Abraham victory over the four kings and their armies (Genesis 14:19-20). Abraham immediately gives a tenth of what he had gained through his victory, to Melchizedek; a greater consideration of this will come.
The writer now tells us that the meaning of the name Melchizedek is king of righteousness. It is made of the Hebrew melek (king, or, in this case my king, as the Hebrew includes the possessive suffix) and tsedeq (righteous): my king is righteous.4 Melchizedek is also the king of Salem, which the writer shows as king of peace: he is both a king (by name and title) and a priest. Salem is generally accepted as being the city of Jerusalem; the Valley of Shaveh, where the meeting with Abraham took place, is thought to lie just north of Jerusalem.5
The situation in which Abraham is met by Melchizedek is interesting. As Abraham returns from the battle, bringing the captives and spoils of war, he is met by the king of Sodom in the Valley of Shaveh (Genesis 14:17). The king was obviously one of those who fell into the slime pits of Siddim (Genesis 14:10), and, being incapacitated, was left behind by the conquering kings. Clearly, we must understand that his fall into the slime pits was not fatal, but one from which it would take considerable time to recover; the slime is bitumen, a thick, sticky tar that is abundant in the region of the Dead Sea.6 The king of Sodom meets Abraham just north of Jerusalem; then our focus is shifted to the king of righteousness, king of peace, and the priest of the Most High God, and his exchange with Abraham. With that brief encounter recorded (Genesis 14:18-20), the focus returns to the king of Sodom and Abraham. What we must not miss is that the king of Sodom was witness to what took place between Melchizedek and Abraham (the blessing and tithing), yet it was not that many years later that the Lord destroyed Sodom and the cities of the plain for their evil (Genesis 19:24-25).
3. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
He, without a father, without a mother, without ancestral line, having neither beginning of days nor end of life, has been made like unto the Son of God and is remaining a priest forever (literal).7
The subject of this descriptive text is Melchizedek. His name means king of righteousness, or my king is righteous, he is the king of peace, and he is called priest of the Most High God. We learn all of this from his brief mention in Genesis, and the writer now draws upon what is not included. We learn from what the Lord gave to Moses regarding the priesthood, that the family line was very important: “But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business” (2 Chronicles 13:10). It was the descendants of Aaron who were to bear the responsibility of the priesthood; yet Melchizedek is not even in the family-line of Abraham, nor are we given any information about his ancestry – he appears in Scripture, blesses the father of the Israelites, and is gone. However, the writer of Hebrews draws our attention to him to a greater extent than anyone else in Scripture; he underscores the fact that we know nothing about him.
After demonstrating that we know nothing about Melchizedek, we are told that he was made to resemble the Son of God – he was a picture of the One Who would come to be a blessing to all people, but he was not the Son of God in a pre-incarnate appearance.
4. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7. And without all contradiction the less is blessed of the better.
4. Now understand how great this [man is] to whom the patriarch, Abraham, did give a tenth of the spoils. 5. And, indeed, they of the sons of Levi, receiving the priestly office, having a command to collect a tithe from the people according to the Law, that is, from their brethren, even though they did come from the loins of Abraham. 6. But he who is not descended from them did receive a tithe of Abraham; the one having the promises, he did bless; 7. and without all doubt, the lesser is blessed by the better (literal).8
The Jews hold their patriarch Abraham in high regard: on the condition that he would leave his land and family, Jehovah promised to bless him, multiply his descendants and bring a blessing to all peoples through him (Genesis 12:1-3). Because of his obedience to the Lord, Jehovah confirmed His promises to him, and he became the first of the family-line through whom these promises would come – he is the father of the Jews. Yet, despite being held in such high regard by his descendants, Abraham paid a tithe of the spoils of war to Melchizedek.
Within the Mosaic Law, the Levites were chosen to attend to all matters that related to the tabernacle (Numbers 1:50), and those born of Aaron (also a Levite) were to fill the priesthood (2 Chronicles 13:10, spoken by Solomon’s son Abijah). Their inheritance among the tribes of Israel was the attendance to the matters of the tabernacle – they received no allotment of the Promised Land (Numbers 18:20); however, they were given thirteen cities with some land around them, where they could live among the people (Joshua 21:19). In lieu of no allotment, the Levites received a tithe from the rest of Israel, and from this, they, in turn, gave a tenth to the Lord (Numbers 18:26).
To further substantiate the superiority of Melchizedek, the writer points out that the tribe (Levi) that received tithes of their brethren, in fact, paid a tithe to Melchizedek through their patriarch, Abraham. Someone who wasn’t even related to Abraham received a tithe as a priest of Jehovah; God afforded the Levites the right to collect a tithe for their own welfare – in Abraham, all of the children of promise gave a tenth to Melchizedek. Abraham, the father of the family-line of the promise, was blessed by Melchizedek in the name of Jehovah; although the Lord spoke with Abraham, nowhere is he called a priest of the Lord. Indeed, Melchizedek fulfilled his role as a priest by pronouncing a blessing upon Abraham in the name of the Lord, and Abraham willingly and humbly received it.
8. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And, indeed, in one case, men who are dying are receiving tithes, and in the other, it is being witnessed that he is living (literal).9
The writer presents a further evidence for the superiority of Melchizedek: the Levitical priests who received the tithes from their brethren all died, yet the Scripture bears testimony that Melchizedek is living – there is no record of his death. “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4). The Messiah, Jesus, is identified as being a priest forever, and this is after the manner of Melchizedek. Scripture only records the appearance of Melchizedek (there is nothing about his parentage or descendants), and his designation as a priest of Jehovah; because nothing is said about his death, or of anyone succeeding him as priest, he appears to remain as a priest forever – we know him as nothing else. Jehovah has declared through the Psalmist (with an oath!), that Jesus, the Promised One, will forever be a priest, and, like Melchizedek, He will be greater than the priestly line that would come from Abraham. Also, as Melchizedek was both a priest and king, so Jesus holds the titles as our High Priest (Hebrews 3:1) and King (Revelation 19:16).
9. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10. For he was yet in the loins of his father, when Melchisedec met him.
9. And as to speak a word, by Abraham even Levi, who is receiving tithes, did pay a tithe. 10. For he was yet in the loins of his father when Melchizedek did meet him (literal).10
As to speak a word (as I may so say), we can better understand as so to speak, or as a matter of fact;11 it’s not a phrase that does well with a literal translation. The writer is using this low-key approach to draw attention to the fact that Melchizedek is greater than the priesthood that came through the Mosaic Law to the tribe of Levi. The point being made is that the Mosaic priesthood paid tithes to Melchizedek through their forefather Abraham – even though the tribe of Levi collected tithes from the rest of the children of Israel.
11. If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
If indeed, then, perfection were by the Levitical priesthood (for the people received the Law on the basis of it), what further need [was there for] another priest to come according to the nature of Melchizedek and not to be called in accordance with the order of Aaron? (literal).12
The writer is slowly building his case to show that what was given through Moses was not permanent. We have noted numerous times already that the cleansing made on the Day of Atonement was not permanent – the sacrifices had to be repeated every year. Through individual faith in the sacrifices made on the Day of Atonement, a temporary cleansing for sin was made; nevertheless, that cleansing only held until the next sin of ignorance, and then the shed blood of a sacrifice was required to cover that individual’s sin. The book of Leviticus includes the word atonement 43 times; it underscores God’s holiness by detailing the rules and regulations that He had for the Israelites, as well as the role of the priests in carrying out their responsibilities for the sacrifices, offerings and administration of God’s justice – atonement for sin is the essential element in bridging the gap between men and God. Yet the atonement that was available to the children of Israel under the Law of Moses, was fleeting at best; if it had been anything other than that, then the Lord’s promise of One Who would deal with sin with finality, would have been unnecessary.
It is because the atonement that was available through the Levitical priesthood could never bring a final cleansing from sin, that the unending priesthood of Melchizedek became a comparative for the Promised One: “Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4).
12. For the priesthood being changed, there is made of necessity a change also of the law.
For the priesthood being changed, out of necessity also, a change is made of the Law (literal).13
The writer has now landed on the reason why he has so carefully unfolded Jesus as our High Priest, not after the manner of the Levitical priests with whom the Jews were very familiar, but in keeping with Melchizedek, whom he has presented as being superior to them. After having shown that the Levitical priests submitted to Melchizedek (in Abraham), he now draws everything together: there has been a change in the priesthood. Changed (metatithemi) literally means to put in another place, or to transfer;14 it is in the passive voice – the priesthood did not make the change, it was done by the Lord!15 The priesthood has been transferred from the family of Levi to the Lord Jesus Christ.
The writer goes on: inasmuch as a change has been made to the priesthood, which came into being through the Law of Moses, it is necessary, then, to expect a change in the Law as well. Change, in this case, is from the Greek metathesis, which, firstly, means removal, and then a changeover, or transformation.16 What we must understand from this word is that this change is not merely cosmetic; there was a changeover from where the Law that rested upon the Levitical priesthood was replaced by (changed over to) the Law of a New Covenant that is based upon Jesus Christ as being our High Priest; the Levitical priesthood was ended in favor of a High Priest Who is eternal! What the writer is alluding to, very strongly, is that the Law of Moses, with its sacrifices, ceremonies, rituals and regulations, has ended; we will hear more concerning this.
It is at this point that many theologies fail, particularly when they include a dispensational view of the Scriptures. Dispensationalists draw a very solid line of separation between Israel and “the Church”: we are in the “Church Age,” which will end with the rapture, after which God will deal specifically with Israel, and the Mosaic Laws and traditions will again come into play.17 Returning to the sacrifices of the Mosaic traditions is not a problem to them; they simply consider them to be a “continuous memorial that the Messiah has come, His blood has been shed, and atonement has been made for our sins.”18 This might fit well within dispensationalism, but a careful consideration of the sacrificial system, which foreshadowed the coming Messiah’s final payment for sin, does not permit such. The writer indicates that the Mosaic Law has been changed for something else; it requires the fallacy of a dispensational theology to believe that what God has fulfilled and replaced with something new, will suddenly switch back to the old (as a memorial, of course).
13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
13. For the One about Whom this is said did belong to a different tribe from whom no one did attend to the altar. 14. For it is evident that our Lord descended from Judah, a tribe of which Moses said nothing about the priesthood (literal).19
The focus of the writer’s attention has been on the One Who came after the manner of Melchizedek – namely, the Lord Jesus Christ. Jesus was born of the tribe of Judah (confirmed by both genealogies: Matthew 1:2; Luke 3:33-34); those of the tribe of Levi, from whom the priests came, bore the responsibility of attending to the tabernacle/temple. No one from the tribe of Judah would have been permitted to fill the priest’s office; as a matter of fact, anyone from Judah who attempted to be a priest would have been killed: “the stranger [anyone from a family other than Levi] that cometh nigh shall be put to death” (Numbers 18:6-7).20 It was through Judah that the kings of Israel came, as Jacob’s blessing of his son signified: “The sceptre [a sign of authority] shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh [He Whose it is] come” (Genesis 49:10).21 The kingly line would come through Judah until the Lord Jesus – the One to Whom the authority rightly belongs (Shiloh)!
15. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16. Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17. For he testifieth, Thou art a priest for ever after the order of Melchisedec.
15. And yet it is exceedingly evident since a different priest is to come according to the likeness of Melchizedek, 16. who did not come by the law of a fleshly commandment, but by the power of an endless life. 17. For he [the Psalmist] is witnessing that “Thou, a priest forever according to the manner of Melchizedek” (literal).22
Psalm 110:4 is the only reference to the Promised One being a priest like unto Melchizedek, yet the writer takes that as being exceedingly evident! Why? “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalm 110:4); the reality of this prophecy is such a surety because Jehovah confirmed it with an oath – it is guaranteed by the Lord!
The Levitical priesthood was based upon a fleshly commandment. The Law of Moses, which defined everything associated with the tabernacle, focused on physical things: the tabernacle construction, the details of the various sacrifices, the priesthood and all of their activities. The commands given were all tied to this life, and were required in order for the children of Israel to be pleasing to the Lord; yet it was only the faith of the individual in the Lord’s promises that would bring His approval. “Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah [an appeal to the people of Judah, whom Isaiah calls Sodom and Gomorrah]. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full [weary] of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats” (Isaiah 1:10-11).23 The priests were performing their duties in the temple as it had been prescribed within the Law of Moses, yet Jehovah says that, to Him, it is only emptiness. How could this be since they were following the Law? “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well [what is right and good]; seek judgment [justice], relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:16-18).24 Despite following the letter of the Law pertaining to sacrifices, all of these activities never went beyond the physical to their hearts. They followed the liturgy of the temple in an attempt to please Jehovah, yet when away from it, they lived according to their own desires; it was to the point that the justice that the Lord had built into the Law of Moses was being ignored – they conducted the temple rituals mechanically, devoid of meaning. Much of modern Christendom has fallen into exactly the same trap; for some it is complex liturgies, for others it is a matter of routine – either way, it is not pleasing to the Lord.
The Law of Moses, since it governed the children of Israel, was carried out physically, and it worked through a physical priesthood; the priests and their activities were carefully defined, yet through the generations there were many priests. If they qualified, then the men of Levi could be priests from the age of 25, but by the time that they turned 50, they were to step back from the active role as a priest (Numbers 8:24-26) – they could provide assistance but were no longer a regular priest: they were limited by this life, and the Law of Moses.
Contrary to this, Jesus came, offered Himself as the final payment for sin, and became a High Priest forever after the manner of Melchizedek. He was the sinless Lamb of God Who shed His blood for the deliverance from sin to those who place their faith in Him. Like Melchizedek, He is far superior to the Levitical priesthood: the atonement that He purchased is permanent, not temporary, He is a priest forever, not just to age 50, and His cleansing is available to whosoever, not just to those under the Law of Moses (John 3:16).
18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For truly an annulment of the first Law is come on account of its weakness and uselessness (literal).25
Annulment is from a Greek legal term (athetesis) that means to set aside as being no longer in force, or to abolish;26 in the KJV term, disannulling, the prefix dis- has been improperly used and has no effect (it, too, means annul); it was simply an incorrect word that became widely used for a time.27
The immediate context for this annulment is the explained inability of the Law of Moses, and more specifically the Levitical priests who functioned under that Law, to bring about a permanent cleansing from sin. The cleansing that was available came only by faith in the sacrifice offered (just like today), yet it never made a full payment for sin – it brought only a temporary cleansing. The sacrifices under the Mosaic Law all looked forward to the day when the Promised One would come to make a full payment for sin, and thereby remove sin for those who place their faith in Him and live in obedience to His commands. Therefore, the annulment that is spoken of here, can only refer to the Law of Moses, which truly was weak and of no lasting value in resolving the problem of sin. Paul, too, faced this question, and provided a response: “Why, then, the Law [of Moses]? It was added on account of disobedience, ordained through angels by the hand of a mediator [Moses], until the time when the Seed [Jesus] should come, Who was promised” (Galatians 3:19, literal).28 The Law of Moses was given because man was unable to live in a manner that was pleasing to the Lord; the Law emphasized God’s holiness and man’s inability to attain any measure of holiness, yet it also provided a way for cleansing (though temporary) through the shed blood of sacrifices, and clarified the work of the priests to meet His standard. “Therefore the Law [of Moses] became our guide to Christ so that we are justified by faith” (Galatians 3:24, literal);29 the Mosaic Law was a guide that clarified our need for Christ, the Anointed One, Who would open the way to Jehovah!
In the midst of the Law of Moses, we find this: “And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Leviticus 17:10-11). It was the blood of the sacrifice that brought cleansing from sin (it was faith in God that applied it), yet never completely. Really, how could the shed blood of an animal bring a human being full cleansing from sin? The writer of Hebrews declares this reality: “For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:4). This is a reality that the Law of Moses made very evident. Isaiah prophesied concerning the coming Messiah: “But he was wounded [pierced] for our transgressions [rebellions], he was bruised [broken] for our iniquities [punishment]: the chastisement of [correction for] our peace [with God] was upon him; and with [on account of] his stripes [wound] we are healed [forgiven]. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity [punishment] of us all” (Isaiah 53:5-6).30 The Lord, through Isaiah, provided a glimpse into the redemptive work that Jesus, the promised Messiah, would do for humanity (us all) – the Lamb of God, sacrificed for the sins of the world (1 John 2:2). He was the fulfillment of the Mosaic Law and prophecies. What the Law of Moses was unable to accomplish (a permanent solution to sin), the Anointed One would complete; what the Law foreshadowed, He fulfilled.
19. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
For the Law made nothing perfect; now, the introduction of an excellent hope, by which we are drawing near to God (literal).31
It seems that the writer begins by summarizing the Mosaic Law: it made nothing perfect. Instead of the Law, what has been presented is the priesthood of the Lord Jesus that is likened to that of Melchizedek – far superior to the Levitical priests.
Within the Law of Moses, there was hope; a hope that was secured by the promise of the Lord to defeat Satan with finality (Genesis 3:15), and, among the descendants of Israel, a Prophet would come to Whom they were to give particular heed. The Lord declared: “I will raise them up a Prophet from among their brethren, like unto thee [Moses], and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Deuteronomy 18:18). Jesus testified, “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12:49). Indeed, the promised Prophet was Jesus! The hope within the Mosaic Law was the promise of a Prophet of God, and the temporary cleansing from sin that the many sacrifices provided for those who had faith in the Lord.
However, the hope that the writer of Hebrews is revealing is far superior, because it is based upon the words, life and sacrifice made by the promised Prophet. The Law, with its regulations and priestly activities, kept that hope alive; the Prophet came and brought an end to the Law by fulfilling it and introducing a New Covenant based upon His shed blood and risen life. Indeed, that is an excellent hope for, through it, the hope of the OT saints was completed, and our hope is in the shed blood of Christ, His risen life, and His eternal priesthood for us! Notice this: the hope of the OT saints and our hope are in the same Person; the OT saints’ hope was dimmed for it was filled with foreshadowing, but ours is clear, the fulfillment of the hope of all ages!
The hope that we have in Christ permits us to draw near to God. The vail between man and the presence of God has been removed by Christ! However, just as there was a well-defined protocol that was to be carefully followed by the high priest when entering into the presence of God (in the Holy of Holies), even so we must understand that there is a way for us to enter, and we must be careful, lest we lose the hope that is before us. Jesus said, “For in this way God loved the world, in that He gave His only begotten Son, so that each one who is believing in Him will not perish but is having everlasting life”(John 3:16, literal).32 From our perspective, the central word is believing, and we must be sure that we understand this Biblically. The Greek word pisteuo means to be convinced of the truth of a matter (in this case, Christ and His means for the forgiveness of sins), which, in turn, means that an evaluation of the matter has taken place in order to be convinced that it is true. This is so much more than simply a nodding agreement with something, to which it has been reduced by many Evangelicals. Part of the evaluation, Jesus said, must include counting the cost of following Him (summarized in Luke 14:33); in other words, it is not enough to begin well, we must anticipate the cost of being His disciple lest we fall away. He underscored this truth: “And he who endures unto the end, this one will be saved” (Matthew 24:13, literal);33 to endure (hupomeno) means to persevere in our faith in the face of oppression or persecution34 – our faith in the Lord must not falter in order to be saved one day. Additionally, we must understand what it means to be faithful. Jesus also said, “If ye are loving Me, then My commandments ye must obey” (John 14:15, literal).35 Faithfulness to the Lord is expressed through our obedience to His commands. We have seen that the Law of Moses was ended through Christ, and that He has replaced it with a New Covenant through His shed blood. Clearly, He was not referring to the commands of the Law of Moses, for He knew that they would very soon be abolished; He is pointing to the Ten Commandments, which remain in full force.
20. And inasmuch as not without an oath he was made priest: 21. (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22. By so much was Jesus made a surety of a better testament.
20. And to the degree that, not without an oath, 21. ( for, indeed, without an oath, they became priests, but He [the Lord] with an oath through him [the Psalmist] who is saying with regard to Him [the Messiah]: “The Lord did swear, and will not change His mind, Thou, a priest forever according to the nature of Melchizedek”) 22. Jesus became the security for a much better covenant (literal).36
The writer is very carefully drawing his readers to a full understanding of Who Jesus really is, and what He has done. He draws attention to the fact that the priests under the Mosaic Law did not become priests by an oath from the Lord, or even an oath before men; they became priests if they were of the family of Levi, and met the physical qualifications as outlined within the Law: without defect and of the correct age (Leviticus 21:16-23; Number 8:23-26). However, this One of Whom he has been writing, Jesus, became a priest by an oath from Jehovah, and he quotes from Psalm 110:4 so that there is no misunderstanding that the Psalmist was referring to the Christ when he wrote these words. The Christ, Jesus, is a priest forever according to the nature of Melchizedek. Consider the contrast between the Mosaic priests and Jesus: 1) the priests were retired from full duty (they could help with lighter tasks) by age 50, Jesus is a priest forever; 2) only the priests from the family-line of Aaron could be high priests, Jesus became a High Priest from the tribe of Judah; 3) the priests killed animal sacrifices to provide a covering for sin, Jesus, as the perfect Lamb of God, shed His own blood in full payment of the sins of the world; 4) the priests had to repeat the sacrifices, Jesus’ sacrifice was made only once; 5) the high priest entered beyond the vail into the Holy of Holies once each year with the blood of animals, Jesus, as our High Priest, removed the vail and is entered into the heavenly presence of God to intercede for us.
As Jesus met with His disciples on the night before His crucifixion, He instituted what we know as Communion; He took the cup of the vine and said, “This, the cup, [is] the New Covenant in My blood, for you it is being poured out” (Luke 22:20b, literal).37 Jesus is the guarantee of this New Covenant that exists because of His shed blood; being made High Priest with an oath from the Father, He shed His blood to make the final payment for all sin: the New Covenant is totally secured forever in Him! Shiloh has come, and He has instituted a New Covenant in fulfillment of the Old Covenant, the Law of Moses.
23. And they truly were many priests, because they were not suffered to continue by reason of death: 24. But this man, because he continueth ever, hath an unchangeable priesthood.
23. And, truly, there are many who became priests, because by death they are prevented from continuing; 24. but He, because He is continuing forever, has a priesthood without a successor (literal).38
Under the Mosaic Law, there were many, many priests over the generations; none of them were able to continue because death took them all. They may have retired from active duty by age 50, but they could continue to assist in the work as they were able. Zacharias, the father of John the Baptist, would be an example of this, for both he and his wife were said to be “well stricken in years” – they were old (Luke 1:7); even though he could not work as a regular priest, he still did what he could when he was called upon. However, death, the consequence of sin, was also the lot of every priest; they may have served in the temple, and, in the case of the high priest, entered into the very presence of the Lord, yet each one died. There was a continual transfer of the responsibilities of the priests from one generation to the next.
The contrast to this is Jesus, our High Priest, Who paid the penalty for the sins of the world (He died), and rose again to live forever, having conquered death. It is because He is living forever that He has a permanent priesthood that will never be impacted by death, and He will never have a successor! Jesus is the High Priest of God to all of humanity, forever.
25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
For this reason, He is also able to completely save those who are coming through Him to God; He is always living to intercede for them (literal).39
What the writer presents here is based upon the eternal priesthood of Jesus (from the previous verse). Paul, to the Romans, stated: “Christ, Who did die, rather was also raised, and Who is on the right of God, and Who is interceding for us” (Romans 8:34b, literal).40 Jesus, Who died for our sins, is now in the presence of God interceding with Him on our behalf. In the Greek, interceding (entugchanei) is a present tense, active voice verb: Jesus is (active voice) continually (present tense) mediating with the Father for us.
Let us consider very carefully that Jesus is able to completely save those who are coming through Him to God – there is much here that we need to understand correctly.
First of all, we are told that Jesus is able to completely save. Able is from the Greek word dunatai, which comes from dunamis, meaning powerful, or strong.41 We understand from this that Jesus has the capacity and ability to save – deliverance from sin and condemnation is possible with Him. As a result, He is able to completely save. We’ve heard much about the inability of the sacrifices of the Law of Moses to bring an end to sin; Jesus, on the other hand, offers a salvation that is complete. Consider Paul’s words: “For the message of the cross is foolishness to those who are perishing, but to us, those who are being rescued from sin, it is the power of God” (1 Corinthians 1:18, literal).42 As we bring these two thoughts together (Jesus is able to save and we are being rescued from sin), it becomes evident that salvation is not secured in this life (there is no eternal security now). The fact that Jesus is able to save, means that there are criteria that must be met so that He will save. He told us that “ye will be hated of all because of My name, but he who endures unto the end, this one will be saved” (Matthew 10:22, literal);43 therefore, salvation is limited to those who remain faithful to Him (endures) unto the end! It would be acceptable to say that those who are faithful are also loving Him; “if ye are loving Me, then My commandments ye must obey” (John 14:15, literal).44 Very simply, the criteria that must be met so that the Lord will save us, is this: we must remain faithful to Him unto the end, and our faithfulness can only be expressed by our obedience to His commands. Since there is contention as to what Jesus’ commands are, let’s take a moment to clarify the matter.
First of all, based upon our studies so far, it is evident that the Lord’s commands, although expressed to Israel through the Law of Moses, are separate from it, since Moses’ Law has been removed, and Jesus tells us that we must obey His commands. We must understand that Jesus is referring to the Ten Commandments as being the framework for all that follows; yet there are some who contend that they have been removed along with the Mosaic Law. Consider the fact that of all of the Scriptures that we have received from the Lord, the Ten Commandments are the only part of Scripture that was written by the finger of God (Exodus 31:18); the Law of Moses came by the way of angels to Moses as the mediator with the children of Israel (Galatians 3:19). Moreover, God wrote the Ten Commandments upon tables of stone – they were “written in stone,” making them permanent!
Jesus was asked to identify the great commandment in the Law of Moses, and, in response, He quoted two that He said were of equal weight: “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind [Deuteronomy 6:5]. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself [Leviticus 19:18b]. On these two commandments hang all the law [of Moses] and the prophets” (Matthew 22:37-40). Jesus provided two summarizing laws upon which everything else is supported; these two laws encapsulate the core of God’s desire for us. The first, love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, finds its basis in the first four Commandments: 1) have no other gods before Me, 2) do not make a graven image and submit to it, 3) do not use the Lord’s name without purpose and 4) keep the seventh-day Sabbath holy. The second, love thy neighbour as thyself, is expressed through the last six: 5) honor thy father and mother, 6) do not murder, 7) do not commit adultery, 8) do not steal, 9) do not lie, and 10) do not covet. The Law of Moses, from which Jesus quoted these two central commands, became the expression of the Law of God for Israel and provided them with a way to live acceptably before God, if it was kept in faith. The Law of Moses was established upon God’s Law, and, although clearly evident within the Mosaic Law, His Law stands separate from it. Therefore, when some today assert that God’s Ten Commandments were removed by Christ along with the Law of Moses, they have failed to give the matter careful consideration. Paul, in his letter to the Romans, stated: “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself” (Romans 13:9) – here he cites five of the last six Commandments along with their summary. Clearly, the Law of God, expressed through the Ten Commandments, remains in full force; when Jesus said to obey His commands, this is the place to begin!
Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). He is fully able to completely save those who are coming to God through Him. He also said: “Ye must enter through the narrow gate, because the wide gate and spacious road is leading to ruin, and many are entering through it; because the narrow way and restricted road is leading to life, and few are they who are finding it” (Matthew 7:13-14, literal).45 Jesus identified Himself as being the Way to the Father – a narrow, restricted Way that only a few will find; therefore, He is able to save only those who are on this Way. It is while on this narrow, restricted Way that we must be obedient to His commands. Just as the Law of Moses had a very specific protocol to find cleansing from sin (albeit, temporarily), so the New Covenant in the Lord has a very well defined procedure that must be followed in order to be among those whom Jesus will save completely.
When the Lord is very clear about something, you can be sure that Satan will find those who will seek to reason their way around what God has said (this is called rationalism). There are numerous variations to what we have just considered; Satan does not really care which option it is that you choose, just as long as you do not take the time to seek for God’s Truth in a matter. Consider the Calvinists, for example, who seem to be gaining ground in these days, particularly among Evangelicals; true to character (Satan’s, that is) there are almost as many variations of Calvinism as there are those who contend for it – Satan will support as many variations of error as there are people to promote them. The Calvinists emphasize the depravity of man to the extent that he is unable to consider anything other than what is sinful; they ignore the reality that even sinful men bear the image of God (Genesis 9:6) and so they are still able to think, evaluate, and make choices for good or evil (Matthew 7:11). Calvinism’s depravity emphasizes the inability of man to do anything at all, and so, from eternity past, God chose those who will be saved; they contend that if you are among the elect (those who have been chosen), then you will be saved even if you resist it vehemently, and if you are not, then you are lost forever even if you desire to be saved. Yet Jesus said, “Ye must enter”; the active verb is enter, and it is in the active voice (ye are called upon to enter) and imperative mood (it is a command to be obeyed, ye have a choice). These words of Jesus are incompatible with Calvinist theology: Jesus says that we must enter through Him (the narrow Gate); their theology says that you cannot enter because you are totally depraved!46 The arguments for their position are presented in a very “reasonable” manner, therefore we must be alert to their abuse of God’s Word in order to arrive at such a “reasonable” theology. A Calvinist once told me that his theology fits together so wonderfully, how could I not believe it; within itself, it meshes very well, but a brief look into the Word of God will reveal that it does not fit with the Truth.47 Despite this, there are many very popular preachers and teachers today who hold to some form of Calvinism, and proclaim it widely.48
The writer of Hebrews declares that this complete salvation is for those who are coming through Him [Christ] to God. The active verb here is coming, and it is in the present tense, middle voice; the former identifies this as being a continual action, and the latter that this action is being performed by those who for their own benefit. Once again, this fits perfectly with Jesus’ words that we must be faithfully persevering unto the end (Matthew 24:13), and His command for us to enter through the Narrow Gate (Matthew 7:13). However, we must be vigilant, for it also fits with the warning: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). If we enter but do not persevere, then we have become apostate and are without hope (Hebrews 6:4-6). “So then, he who is thinking to stand firmly, look to it, lest he fall” (1 Corinthians 10:12, literal).49 We must be continually alert, and test all things against God’s Word (1 John 4:1).
26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
For such a high priest is fitting for us: holy, innocent, pure, different from sinners, and above the heavens He did ascend (literal).50
The writer is again drawing a contrast to the Levitical priests by declaring that Jesus, a High Priest according to Melchizedek, is fitting, or suitable, for us. The priests who served under the Mosaic Law were sinful men, subject to death, and needed to offer sacrifices for their own sins. On the Day of Atonement, the high priest’s first order of business, as he went into the presence of God, was to sprinkle blood from an offering for his own sin and that of his family (Leviticus 16:11-15). Jesus shed His own blood, but, because He was without sin, His blood was an acceptable offering before God for the sins of the whole world. He is a fitting high priest for us because His shed blood opened the way to the Father for everyone – something that the Levitical priests could never do. To the serpent (Satan) the Lord promised that “[He] shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15b); as Jesus willingly gave His life for the sins of humanity, He crushed the head of Satan. The sin that entered the world through the serpent, brought death; by breaking the power of death, which Satan held, Jesus has made a way for everyone to be completely saved! “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14).
It is fitting that we, a sinful humanity, should have a High Priest Who has paid the price for sin, and is able to make freedom from the slavery of sin a real possibility. Through faith in our High Priest, Who died for sin since we are not able, we can reckon ourselves to be dead to sin (He died for us), and alive, through His resurrected life, to God. “6. Understanding this, that our old man was crucified with [Christ] so that the body of sin is brought to an end: sin no longer to control us; 7. for he who did die has been set free from sin. 8. And if we did die with Christ, then we are believing that we will also live with Him, 9. having known that Christ was raised from the dead, no more to die – death will never again be lord over Him; 10. For that He did die to sin, He did die once for all; and that He is living, He is living to God; 11. In this way also, ye must be accounting yourselves to be dead, indeed, to sin, and ye are living to God in Christ Jesus, the Lord of us” (Romans 6:6-11, literal).51 Our High Priest died for us, and we, through faith in Him, must identify with Him and so also become dead to sin; in like manner, as He was raised to life, so we must abide with Him in His resurrection so that we will live for Him – He is our Lord and we are His slaves! As fitting as it is that Jesus is our High Priest Who paid the debt of our sins, it is equally fitting that we serve Him as slaves whom He has purchased out of sin!
The writer now provides several words to describe our High Priest: 1) holy – He is God (Leviticus 11:45; 1 John 5:7; Revelation 4:8); 2) innocent – akakos, without guile, not crafty or deceptive; 3) pure – free of anything that would defile or taint; He bore the sins of the world, yet remains untainted by them (2 Corinthians 5:21); 4) different from sinners – the Greek root word, chorizo, can mean separated from, or different from; His appearance was like other men, yet, being sinless, He was different in a way that made His priestly work completely effective; 5) above the heavens – this describes His present separation from this fallen world; He is preparing a place for all of those who remain faithful to Him.52 None of these describe the priests of the Mosaic Law, which further emphasizes the greatness of our High Priest, and the importance of our remaining in Him through obedience to His commands.
27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
Who has no daily need (as the high priests first offering sacrifices for their own sins, then for the people’s), for this He did once for all, offering Himself (literal).53
The Levitical high priests were busy every day offering sacrifices for sins (for their own or others’) because the animal sacrifices could never bring a full cleansing. Jesus became the offering for sin (He bore the sins of all of humanity), but with His sacrifice, all sacrifices for sin ended; because His death paid the price for all sins for all of time, His sacrifice only needed to be made once! Another proof of the greatness of Jesus over that of the high priest under the Law of Moses.
28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
For the Law [of Moses] appoints high priests who have weakness, but the word of the oath after the Law, a Son Who was made complete forever (literal).54
Once again, the writer points to Jesus as our High Priest being so much greater than the high priests of the Levitical system. This has been a strong theme of this chapter, and has been developed thoroughly so as to leave no room for doubt. Really, this should be very obvious, for Jesus, our High Priest, is the Son of God, while all other high priests were mere mortals.
This is now the third time that the writer has used a form of the Greek root word teleioo (it appears in three different forms consistent with its grammatical use) to describe our High Priest, the Lord Jesus Christ. In Hebrews 2:10, we learned that the Author of our salvation was made complete (teleiosai) through suffering; it was through what He suffered that His death and resurrection have become the basis for our faith. His suffering became the means by which He is the Head of the ekklesia, which is made up of all of those who are His through faith and obedience. Hebrews 5:9 picks up on that theme, where He is identified as being the Source of our salvation because He was made complete (teleiotheis) through His sufferings. Now we learn that our High Priest, as a Son (the Son of God) has been made complete (teteleiomenon) forever. The Greek root word, teleioo, means to complete, finish, bring to its goal, fulfill, or to accomplish.55 The use of this word serves to remind us that Jesus, as our High Priest, is a significant part of the eternal redemptive plan of God that was brought to fruition. “18. Ye have known that not by corruptible things (silver or gold) ye were redeemed … 19. but by the precious blood of Christ … 20. Who was truly known beforehand, before the foundation of the world, and has become known in these last times for your sakes” (1 Peter 1:18-20, literal).56 Before creation began, God prepared a plan to make salvation from sin available to those who would choose to place their faith in Him; before man was created in the image of God, the Creator knew that he would fail and need to be bought back (redeemed) from the grip of sin and Satan. Despite this, and knowing the sorrow and suffering that would come to the Word, man was created and given the choice to obey the Lord, or not; all of this for God to dwell forever with those who choose Him, those who have placed their faith in the Lord Jesus and then lived in obedience to Him. “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3). The men, in this case, refers only to those who are counted as being overcomers in the Lord – those who are prevailing through life for Him: both faithful and obedient (Revelation 21:7)!
The writer has left no room for doubt that Jesus is a High Priest Who outshines the descendants of Aaron, because He has brought to an end both the Levitical priesthood and the need for animal sacrifices. Jesus is our High Priest, the only Way to the Father, and offers full salvation to all of humanity if we will choose to adhere to His requirement that we live faithfully and obediently unto the end (Matthew 24:13).
Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). He is fully able to completely save those who are coming to God through Him. He also said: “Ye must enter through the narrow gate, because the wide gate and spacious road is leading to ruin, and many are entering through it; because the narrow way and restricted road is leading to life, and few are they who are finding it” (Matthew 7:13-14, literal).45 Jesus identified Himself as being the Way to the Father – a narrow, restricted Way that only a few will find; therefore, He is able to save only those who are on this Way. It is while on this narrow, restricted Way that we must be obedient to His commands. Just as the Law of Moses had a very specific protocol to find cleansing from sin (albeit, temporarily), so the New Covenant in the Lord has a very well defined procedure that must be followed in order to be among those whom Jesus will save completely.
When the Lord is very clear about something, you can be sure that Satan will find those who will seek to reason their way around what God has said (this is called rationalism). There are numerous variations to what we have just considered; Satan does not really care which option it is that you choose, just as long as you do not take the time to seek for God’s Truth in a matter. Consider the Calvinists, for example, who seem to be gaining ground in these days, particularly among Evangelicals; true to character (Satan’s, that is) there are almost as many variations of Calvinism as there are those who contend for it – Satan will support as many variations of error as there are people to promote them. The Calvinists emphasize the depravity of man to the extent that he is unable to consider anything other than what is sinful; they ignore the reality that even sinful men bear the image of God (Genesis 9:6) and so they are still able to think, evaluate, and make choices for good or evil (Matthew 7:11). Calvinism’s depravity emphasizes the inability of man to do anything at all, and so, from eternity past, God chose those who will be saved; they contend that if you are among the elect (those who have been chosen), then you will be saved even if you resist it vehemently, and if you are not, then you are lost forever even if you desire to be saved. Yet Jesus said, “Ye must enter”; the active verb is enter, and it is in the active voice (ye are called upon to enter) and imperative mood (it is a command to be obeyed, ye have a choice). These words of Jesus are incompatible with Calvinist theology: Jesus says that we must enter through Him (the narrow Gate); their theology says that you cannot enter because you are totally depraved!46 The arguments for their position are presented in a very “reasonable” manner, therefore we must be alert to their abuse of God’s Word in order to arrive at such a “reasonable” theology. A Calvinist once told me that his theology fits together so wonderfully, how could I not believe it; within itself, it meshes very well, but a brief look into the Word of God will reveal that it does not fit with the Truth.47 Despite this, there are many very popular preachers and teachers today who hold to some form of Calvinism, and proclaim it widely.48
The writer of Hebrews declares that this complete salvation is for those who are coming through Him [Christ] to God. The active verb here is coming, and it is in the present tense, middle voice; the former identifies this as being a continual action, and the latter that this action is being performed by those who for their own benefit. Once again, this fits perfectly with Jesus’ words that we must be faithfully persevering unto the end (Matthew 24:13), and His command for us to enter through the Narrow Gate (Matthew 7:13). However, we must be vigilant, for it also fits with the warning: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). If we enter but do not persevere, then we have become apostate and are without hope (Hebrews 6:4-6). “So then, he who is thinking to stand firmly, look to it, lest he fall” (1 Corinthians 10:12, literal).49 We must be continually alert, and test all things against God’s Word (1 John 4:1).
26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
For such a high priest is fitting for us: holy, innocent, pure, different from sinners, and above the heavens He did ascend (literal).50
The writer is again drawing a contrast to the Levitical priests by declaring that Jesus, a High Priest according to Melchizedek, is fitting, or suitable, for us. The priests who served under the Mosaic Law were sinful men, subject to death, and needed to offer sacrifices for their own sins. On the Day of Atonement, the high priest’s first order of business, as he went into the presence of God, was to sprinkle blood from an offering for his own sin and that of his family (Leviticus 16:11-15). Jesus shed His own blood, but, because He was without sin, His blood was an acceptable offering before God for the sins of the whole world. He is a fitting high priest for us because His shed blood opened the way to the Father for everyone – something that the Levitical priests could never do. To the serpent (Satan) the Lord promised that “[He] shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15b); as Jesus willingly gave His life for the sins of humanity, He crushed the head of Satan. The sin that entered the world through the serpent, brought death; by breaking the power of death, which Satan held, Jesus has made a way for everyone to be completely saved! “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14).
It is fitting that we, a sinful humanity, should have a High Priest Who has paid the price for sin, and is able to make freedom from the slavery of sin a real possibility. Through faith in our High Priest, Who died for sin since we are not able, we can reckon ourselves to be dead to sin (He died for us), and alive, through His resurrected life, to God. “6. Understanding this, that our old man was crucified with [Christ] so that the body of sin is brought to an end: sin no longer to control us; 7. for he who did die has been set free from sin. 8. And if we did die with Christ, then we are believing that we will also live with Him, 9. having known that Christ was raised from the dead, no more to die – death will never again be lord over Him; 10. For that He did die to sin, He did die once for all; and that He is living, He is living to God; 11. In this way also, ye must be accounting yourselves to be dead, indeed, to sin, and ye are living to God in Christ Jesus, the Lord of us” (Romans 6:6-11, literal).51 Our High Priest died for us, and we, through faith in Him, must identify with Him and so also become dead to sin; in like manner, as He was raised to life, so we must abide with Him in His resurrection so that we will live for Him – He is our Lord and we are His slaves! As fitting as it is that Jesus is our High Priest Who paid the debt of our sins, it is equally fitting that we serve Him as slaves whom He has purchased out of sin!
The writer now provides several words to describe our High Priest: 1) holy – He is God (Leviticus 11:45; 1 John 5:7; Revelation 4:8); 2) innocent – akakos, without guile, not crafty or deceptive; 3) pure – free of anything that would defile or taint; He bore the sins of the world, yet remains untainted by them (2 Corinthians 5:21); 4) different from sinners – the Greek root word, chorizo, can mean separated from, or different from; His appearance was like other men, yet, being sinless, He was different in a way that made His priestly work completely effective; 5) above the heavens – this describes His present separation from this fallen world; He is preparing a place for all of those who remain faithful to Him.52 None of these describe the priests of the Mosaic Law, which further emphasizes the greatness of our High Priest, and the importance of our remaining in Him through obedience to His commands.
27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
Who has no daily need (as the high priests first offering sacrifices for their own sins, then for the people’s), for this He did once for all, offering Himself (literal).53
The Levitical high priests were busy every day offering sacrifices for sins (for their own or others’) because the animal sacrifices could never bring a full cleansing. Jesus became the offering for sin (He bore the sins of all of humanity), but with His sacrifice, all sacrifices for sin ended; because His death paid the price for all sins for all of time, His sacrifice only needed to be made once! Another proof of the greatness of Jesus over that of the high priest under the Law of Moses.
28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
For the Law [of Moses] appoints high priests who have weakness, but the word of the oath after the Law, a Son Who was made complete forever (literal).54
Once again, the writer points to Jesus as our High Priest being so much greater than the high priests of the Levitical system. This has been a strong theme of this chapter, and has been developed thoroughly so as to leave no room for doubt. Really, this should be very obvious, for Jesus, our High Priest, is the Son of God, while all other high priests were mere mortals.
This is now the third time that the writer has used a form of the Greek root word teleioo (it appears in three different forms consistent with its grammatical use) to describe our High Priest, the Lord Jesus Christ. In Hebrews 2:10, we learned that the Author of our salvation was made complete (teleiosai) through suffering; it was through what He suffered that His death and resurrection have become the basis for our faith. His suffering became the means by which He is the Head of the ekklesia, which is made up of all of those who are His through faith and obedience. Hebrews 5:9 picks up on that theme, where He is identified as being the Source of our salvation because He was made complete (teleiotheis) through His sufferings. Now we learn that our High Priest, as a Son (the Son of God) has been made complete (teteleiomenon) forever. The Greek root word, teleioo, means to complete, finish, bring to its goal, fulfill, or to accomplish.55 The use of this word serves to remind us that Jesus, as our High Priest, is a significant part of the eternal redemptive plan of God that was brought to fruition. “18. Ye have known that not by corruptible things (silver or gold) ye were redeemed … 19. but by the precious blood of Christ … 20. Who was truly known beforehand, before the foundation of the world, and has become known in these last times for your sakes” (1 Peter 1:18-20, literal).56 Before creation began, God prepared a plan to make salvation from sin available to those who would choose to place their faith in Him; before man was created in the image of God, the Creator knew that he would fail and need to be bought back (redeemed) from the grip of sin and Satan. Despite this, and knowing the sorrow and suffering that would come to the Word, man was created and given the choice to obey the Lord, or not; all of this for God to dwell forever with those who choose Him, those who have placed their faith in the Lord Jesus and then lived in obedience to Him. “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3). The men, in this case, refers only to those who are counted as being overcomers in the Lord – those who are prevailing through life for Him: both faithful and obedient (Revelation 21:7)!
The writer has left no room for doubt that Jesus is a High Priest Who outshines the descendants of Aaron, because He has brought to an end both the Levitical priesthood and the need for animal sacrifices. Jesus is our High Priest, the only Way to the Father, and offers full salvation to all of humanity if we will choose to adhere to His requirement that we live faithfully and obediently unto the end (Matthew 24:13).
END NOTES:
1 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
2 Strong’s Online.
3 Strong’s Online; BDB.
4 Strong’s Online; Leningrad Hebrew OT.
5 https://biblehub.com/topical/s/salem.htm; https://biblehub.com/topical/s/shaveh.htm.
6 BDB.
7 Stephanus 1550 NT; Gingrich Lexicon.
8 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
9 Stephanus 1550 NT; Gingrich Lexicon.
10 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
11 Friberg Lexicon; https://www.deepl.com/en/translator#el/en/ ὡς ἔπος εἰπεῖν %0A%0A.
12 Stephanus 1550 NT; Gingrich Lexicon; Friberg Lexicon.
13 Stephanus 1550 NT; Friberg Lexicon.
14 Bauer Greek-English Lexicon.
15 Strong’s Online.
16 Friberg Lexicon; Bauer-Greek English Lexicon; Gingrich Lexicon.
17 https://www.wayoflife.org/database/study_bible_dispensationally.html.
18 John W. Schmitt and J. Carl Laney, Messiah’s Coming Temple, p. 118; this is a position that is heartily accepted by David Cloud, an ardent dispensationalist (https://www.wayoflife.org/reports/the_millennial_temple.php.).
19 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon; Gingrich Lexicon.
20 BDB.
21 Ibid.
22 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
23 BDB.
24 Ibid.
25 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
26 Friberg Lexicon; Strong’s Online.
27 https://webstersdictionary1828.com/Dictionary/disannul.
28 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
29 Stephanus 1550 NT; Friberg Lexicon.
30 BDB; Strong’s Online; Gesenius Hebrew-English Lexicon; TWOT #1577.
31 Stephanus 1550 NT; Friberg Lexicon; Vine’s “better.”
32 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
33 Stephanus 1550 NT; Friberg Lexicon.
34 Strong’s Online.
35 Stephanus 1550 NT; Friberg Lexicon.
36 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon; Gingrich Lexicon.
37 Stephanus 1550 NT; Friberg Lexicon.
38 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
39 Ibid.
40 Ibid.
41 Gingrich Lexicon.
42 Stephanus 1550 NT; Friberg Lexicon.
43 Ibid.
44 Ibid.
45 Stephanus 1550 NT; Friberg Lexicon.
46 https://reasonabletheology.org/five-points-calvinism-defining-doctrines-of-grace/.
47 For a more in-depth study of their basic theology in the light of Scripture: https://www.thenarrowtruth.com/the-tulip-of-calvinism.html.
48 A few popular Calvinist preachers: late R.C. Sproul, late Tim Keller, Voddie Baucham, John MacArthur, John Piper, James White, Justin Peters; MacArthur, from my experience, likes to preach out of both sides of his mouth: he’s a Calvinist when he preaches theology, but he sounds like an Evangelical in between.
49 Stephanus 1550 NT; Friberg Lexicon.
50 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
51 Stephanus 1550 NT; Friberg Lexicon.
52 Bauer Greek-English Lexicon; Friberg Lexicon.
53 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon; Vine’s, “first,” “need.”
54 Stephanus 1550 NT; Friberg Lexicon.
55 Friberg Lexicon; Gingrich Lexicon.
56 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
1 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
2 Strong’s Online.
3 Strong’s Online; BDB.
4 Strong’s Online; Leningrad Hebrew OT.
5 https://biblehub.com/topical/s/salem.htm; https://biblehub.com/topical/s/shaveh.htm.
6 BDB.
7 Stephanus 1550 NT; Gingrich Lexicon.
8 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
9 Stephanus 1550 NT; Gingrich Lexicon.
10 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
11 Friberg Lexicon; https://www.deepl.com/en/translator#el/en/ ὡς ἔπος εἰπεῖν %0A%0A.
12 Stephanus 1550 NT; Gingrich Lexicon; Friberg Lexicon.
13 Stephanus 1550 NT; Friberg Lexicon.
14 Bauer Greek-English Lexicon.
15 Strong’s Online.
16 Friberg Lexicon; Bauer-Greek English Lexicon; Gingrich Lexicon.
17 https://www.wayoflife.org/database/study_bible_dispensationally.html.
18 John W. Schmitt and J. Carl Laney, Messiah’s Coming Temple, p. 118; this is a position that is heartily accepted by David Cloud, an ardent dispensationalist (https://www.wayoflife.org/reports/the_millennial_temple.php.).
19 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon; Gingrich Lexicon.
20 BDB.
21 Ibid.
22 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
23 BDB.
24 Ibid.
25 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
26 Friberg Lexicon; Strong’s Online.
27 https://webstersdictionary1828.com/Dictionary/disannul.
28 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
29 Stephanus 1550 NT; Friberg Lexicon.
30 BDB; Strong’s Online; Gesenius Hebrew-English Lexicon; TWOT #1577.
31 Stephanus 1550 NT; Friberg Lexicon; Vine’s “better.”
32 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.
33 Stephanus 1550 NT; Friberg Lexicon.
34 Strong’s Online.
35 Stephanus 1550 NT; Friberg Lexicon.
36 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon; Gingrich Lexicon.
37 Stephanus 1550 NT; Friberg Lexicon.
38 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
39 Ibid.
40 Ibid.
41 Gingrich Lexicon.
42 Stephanus 1550 NT; Friberg Lexicon.
43 Ibid.
44 Ibid.
45 Stephanus 1550 NT; Friberg Lexicon.
46 https://reasonabletheology.org/five-points-calvinism-defining-doctrines-of-grace/.
47 For a more in-depth study of their basic theology in the light of Scripture: https://www.thenarrowtruth.com/the-tulip-of-calvinism.html.
48 A few popular Calvinist preachers: late R.C. Sproul, late Tim Keller, Voddie Baucham, John MacArthur, John Piper, James White, Justin Peters; MacArthur, from my experience, likes to preach out of both sides of his mouth: he’s a Calvinist when he preaches theology, but he sounds like an Evangelical in between.
49 Stephanus 1550 NT; Friberg Lexicon.
50 Stephanus 1550 NT; Friberg Lexicon; Bauer Greek-English Lexicon.
51 Stephanus 1550 NT; Friberg Lexicon.
52 Bauer Greek-English Lexicon; Friberg Lexicon.
53 Stephanus 1550 NT; Bauer Greek-English Lexicon; Friberg Lexicon; Vine’s, “first,” “need.”
54 Stephanus 1550 NT; Friberg Lexicon.
55 Friberg Lexicon; Gingrich Lexicon.
56 Stephanus 1550 NT; Friberg Lexicon; Gingrich Lexicon.