Study Notes and Questions for Hebrews 7:1-28

Gerald Neufeld Study Notes and Questions for Hebrews 7:1-28 THE INCARNATE SON OF GOD APPOINTED AS OUR SUPERIOR HIGH PRIEST Context: Only in the sermon to the Hebrew house-church is the confession: that our Lord Jesus Christ, the incarnate Son of God, is our high priest. There are illustrations in other parts of the NT to this confession. John 17, for example, has been viewed as the high priestly prayer in which Jesus in the Father presence, prays for Himself, for his disciples and for all who will come to a saving faith through their preaching. This prayer is intercessory prayer a service that a high priest does for his people. At the beginning of the sermon, the preacher has already described Jesus as a high priest but with little explanation: Hebrews 2:17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. Hebrews 3:1 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2 who was faithful to him who appointed him, just as Moses also was faithful in all God s house. Hebrews 4:14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. It is not until Hebrews 5:1-10 that the preacher gives us a fuller explanation of referring to Jesus as our high priest. There he gave a biblical basis for this designation and particularly shows how Jesus exceeded these: He was appointed as a Son and not as a Levite; He was able to identify and experience the people s weakness to a greater degree, and He was sinless. This exposition was interrupted by the pastor s severe warning against apostasy from 5:11-6:12. He then ended the warning by assuring his readers of God s guarantee and unchanging promise (Hebrews 6:13-20). This promise is a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek. Now, from 7:1 to 10:18 he will continue with his argument that Jesus as our great high priest is a better priest in a new and better priesthood that was initiated by a new and better covenant. To begin this section he first must addresses the issue that Jesus is not of the tribe of Levi. He does this by placing Jesus in the priesthood of Melchizedek, a figure we meet only once in the Old Testament Scripture. 7:1-10:18 Centre of the preacher s argument for the better high priestly office of Jesus 7:1-28 Jesus is a high priest in the order of Melchizedek 7:1-10 Introduction Melchizedek as given in Genesis 14:17-20 7:11-25 Psalm 110:4 is used to place Jesus into the order of Melchizedek 7:26-28 Transition from Melchizedek to the Jesus as our sacrifice 8:1-13 Jesus is the high priest of a new and better covenant than the old one 9:1-28 A comparison of the new to the old focusing on their ability to purify 10:1-18 Jesus, our sacrifice, once and for all 1

Notes The preacher now explains fully why he has described Jesus as a high priest like Melchizedek. The amount of text devoted to this explanation would suggest that this was not a wellunderstood teaching for the Hebrew house-church. Also, there is no other place in the NT Scriptures that teaches this. As Lane states, It is evident that the Spirit of God has led the writer to grasp an aspect of the truth that had not been disclosed previously. If we did not possess Hebrews this dimension of Jesus character would have been closed to us. It is an important dimension (Lane, 102). In this passage the preacher demonstrates clearly that the Melchizedek priesthood is superior to the Levitical priesthood by the Genesis story itself which states that Abraham paid a tithe to Melchizedek; and second by interpreting and reflecting on this story in light of Psalm 110:4 the preacher understands that Melchizedek is superior because his priesthood is eternal. THE HISTORICAL MELCHIZEDEK (7:1-10) The text can be viewed in a chiastic structure as follows: A Melchizedek meets Abraham (7:1a) B Melchizedek blesses Abraham (7:1b) C Abraham gives Melchizedek a tithe (7:2) X Melchizedek resembles the Son of God since he is a priest forever (7:3) C Melchizedek receives the tithe (7:4-5) B Melchizedek blesses Abraham (7:6) A Melchizedek meets Abraham (and descendents) (7:10) 7:1-2 For this Melchizedek, king of Salem, priest of the Most High God In the Genesis story (Genesis 14:18-20), Melchizedek is immediately distinguished from the other kings, in that he is king of the city-state of Salem and is also a priest. The Genesis story is the first time Melchizedek is mentioned and the first time the office of priest is mention in Scripture. That he is both king and priest is an important aspect to how the pastor uses this text to include Jesus in this order. These two offices were separated in the Mosaic covenant given at Mount Sinai and were kept separate until the time of Christ. That he is a priest of the Most High God implies that God appointed him to this office. His name means king of righteousness 1 while Salem 2 means shalom (peace). Concerning the preacher s specific mention of righteousness and peace, Guthrie writes, Although he has not previously linked peace with Jesus Christ, his whole presentation of Christ s work implies it. There is undoubtedly some symbolic meaning in the order in which the characteristics are mentioned, since righteousness must be the basis of all true peace. In his letter to the Ephesians (Eph. 2:14), Paul calls Jesus Christ our peace (Guthrie, 156). 1 Within Jewish culture names denoted the nature of the person as well as just an identifier. 2 There is a strong tradition that equates Salem with Jersualem (Bruce, 136); if this is so, the kingship then can be further equated to the king of Jerusalem which at the time of the writing of Psalm 110 would have been David from which line Jesus came. 2

Melchizedek also brings bread and wine 3 to Abraham and blesses him by God Most High and God Most High who was responsible for Abraham s success. Abraham recognizes Melchizedek s priestly authority and gives a tenth of the spoils of the war to him. We then hear nothing more of Melchizedek for thousand years when king David, unexpectently, in the inspirational power of the Holy Spirit, writes Psalm 110, prophesying that there will be a priest-king just like Melchizedek who will live forever. Psalm 110:4 is a remarkable statement given that the Levitical priesthood was well established and active for the previous three hundred and fifty years. This promise of a future king-priest is God s promise and He will not change His mind; the fulfillment of which is guaranteed by God with and oath. We should also note that there are two major differences between Melchizedek and the Aaronic priesthood. First, an Old Testament priest would have to prove that his father was a physical descendent of Aaron. Melchizedek on the other hand had no such human qualification but was appointed directly by God. Second, although Aaron was the first high priest in the old covenant, after his retirement his son Eleazar took over; then after that Phinehas was priest. What this implies that there is a set of successors in the line of Aaron. However, Melchizedek had no such successor. The important fact that the pastor will pick up on later is that Melchizedek has no predecessors or successor; this is implied by the silence of Scripture (Lane, 106) (See notes on next verse on the silence of Scripture ). Moving forward again one thousand years, David prophesies that there God will directly appoint a new priest who also has no predecessor or successor since he will be priest forever. This no-beginning and no-end aspect of Melchizedek and his authority is what distinguishes him from the Levitical priests. It is this aspect that relates Jesus as high priest to Melchizedek. 7:3 Our preacher picks up on this and states through the inspiration of the Holy Spirit, He [Melchizedek] is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. As such, Melchizedek foreshadows the priesthood of Christ at that point were it is most fundamentally different from the Levitical priesthood (Lane, 106). This is particularly evident by the phrase resembling the Son of God (cf. Hebrews 4:14) so Melchizedek prophetically resembles the Son of God, where Jesus is the standard and Melchizedek is like Him. The fulfillment of the prophecy then is greater then the type (Guthrie, 157). Because of this close relationship between Melchizedek and Jesus some Biblical scholars suggest that Melchizedek was actually the preincarnate Son of God in temporary human form. However, since the description of him as king of Salem implies a historical figure, this is most likely. The statement that Melchizedek continues a priest forever is not explicitly in the Genesis but is understood by the preacher from the Psalm 110:4 text. As well, the preacher uses an argument from silence to conclude that Melchizedek is without father or mother or genealogy and that he lives forever (v. 8). This was a wellunderstood hermeneutical method of Jewish rabbis (France, 92). Their understanding was that the Torah was so inspired by God that not only what was in the text was relevance but what is left out was also highly significant. This principle of interpretation may be used here by the preacher but he also uses Psalm 110:4 to understand the Melchizedek story, as well he views all OT Scripture as pointing to Christ. 3 Could the mention of the bread and wine be a prophetic reference to the bread and wine Jesus offered as symbols of His body and blood? 3

7:4-10 The preacher now gives the first of two reasons why Melchizedek is a priest superior to any Levitical priest. The pastor s first reason taken directly from the Genesis story is that since Abraham paid a tithe to Melchizedek and was blessed by him the superior always blessing inferior that Melchizedek is greater than Abraham. This is significant since the Jewish people revered Abraham very highly because he was the patriarch of the Israelite nation. 7:6b-7 Abraham as patriarch, is the representative of the Israelites and including the tribe of Levi. With this in view, it can be said that Levi as well gave a tithe to Melchizedek; this is particularly significant for it means that Melchizedek as the king-priest is greater than Levi the ancestor to Aaron and the father of all the high priests. The reason is that God command via Mosaic Law that the Israelites give a tithe to the Levites (Numbers 18:21-24); here the Levites are giving a tithe to Melchizedek. Therefore both Levi and Abraham equality recognizes the important this greatness. Additionally, Melchizedek blessed Abraham. Blessing was a function of a Levitical priest as well (Numbers 6:22-27). Clearly the one who gives the blessing is superior to the one who receives it. But here, Melchizedek blesses Abraham who was the one that received the great promises of land, and nation directly from God. This again clearly shows the superiority of Melchizedek. 7:8 he lives does not necessarily imply that Melchizedek never died but since nothing in the text indicates his death, he is foreshadowing the risen Christ. This ends the description of the prophetic figure, Melchizedek. The next section will go on to show the inadequacy of the Levitical priesthood and the sufficiency of the new priesthood. JESUS IS LIKE MELCHIZEDEK AND NOT LIKE LEVITICAL PRIESTS (7:11-25) This section highlights the inadequacy of the Levitical priesthood to bring the people of God to perfection. It is because of this inadequacy that God promised, through His servant David in Psalm 110:4, a new and better priesthood in the order of Melchizedek. The very continuing and eternal existence of the Melchizedek priesthood underscores the inadequacy of the Levitical priesthood. It is argued that Jesus is like Melchizedek and his priesthood and not like the Levitical priest. The preacher argues this point methodically using four steps (Lane, 108-110). In this interpretation the preacher uses the principle of Scripture interprets Scripture in this case, he uses Psalm 110:4 to interpret and understand fully the Genesis 14 passage. 7:11-12 Step One: The prophecy given in Psalm 110:4 clearly implies that a new priesthood in the order of Melchizedek means that the old priesthood in the order of Aaron is inadequate. The reason for this is: if the old priesthood was adequate then there would be no need for a new one. Basically, the argument is that you only replace something that is faulty (France, 95). The old priesthood is inadequate because it is incapable of bringing God s people to perfection (or final fulfillment); that is, to their correct completed end. (See Hebrews 10:1-4 explaining the ways the OT priesthood failed to deliver perfection ) This contrast would have been well understood by the Hebrew congregation since they had grown up thinking there was a great deal of value in the Levitical order in encouraging holiness. (See Hebrews 8:7-13 for a very similar argument regarding the need to replace the faulty first covenant.) 4

change in the law Since the priesthood and the law were inter-related, a new priesthood implies that a new law was also required. The old law had stipulations about how the priests were to be chosen, and how they were to represent the people as well as much more. All of this changed when there was a change from the Levitical priesthood to the priesthood in the order of Melchizedek (see next step). 7:13-14 Step Two: The prophecy given in Psalm 110:4 is actually a prophecy of the coming of Jesus as our high priest. When God stated, You are a priest like Melchizedek God was stating that Jesus was a priest by direct appointment by God, which therefore did not require the hereditary qualifications of Levitical priests; i.e., this was certainly a change in the law. This was true of Jesus who was from the tribe of Judah; and it is true as well that within the Levitical priesthood there is no indication that someone from another tribe could be a priest. 7:15-17 Step Three: The prophecy given in Psalm 110:4 foreshadows Jesus death and resurrection. It does this in the phrase You are a priest forever. For Jesus to be a priest in the order of Melchizedek He must live forever again a change in the law. The preacher restates this by saying that Jesus was appointed a priest not because of a hereditary legal requirement but because of the power of an indestructible life. No doubt this is a reference to Jesus resurrection; death could not hold Jesus and He was raised to live forever. It is therefore on the basis of the power that brought about His resurrection that Jesus is a priest forever. Easter not only shows that Jesus is the Son of God by the power of His resurrection but also that he was appointed our high priest by this same power. What Melchizedek was symbolically, Jesus is in actuality (Lane, 109). 7:18-19 Step Four: Based on the superior qualities of the new priesthood and specifically the new priest, Jesus, the old Levitical priesthood and the old law is set aside because of its weakness and uselessness. They were demonstrated to be unable to bring the people of God to perfection. But the reason the old institutions could not accomplish God s ultimate purpose is due to the weakness of the Levitical priests, the uselessness (ineffectiveness) of the sacramental system as a means to draw near to God; as a result the old law is set aside as a means to gain perfection. The old institutions have then been replaced by a better hope or effective hope, which is Jesus our high priest (Hebrews 6:19-20; 7:25-28). It is through this better hope, Jesus Christ, that we are able to draw near to God. Additional arguments to show the Superiority of Jesus Priesthood (7:20-25) 7:20-24 With Psalm 110 still in view, the preacher now brings into even sharper relief the differences between the old priesthood and the new priest like Melchizedek. He does this by making two points: 1. vv. 20-22 The new covenant unlike the old has a guarantee based on an oath. This oath makes Jesus the guarantor of a better covenant. This degree of affirmation cannot be said for the Levitical priests. Jesus, as Son of God, is the guarantor of this oath for a new and better covenant since God does not need a guarantor (Hebrews 6:13-20). 2. vv. 23-24 Because Jesus is the eternal and permanent high priest, on the basis of an indestructible life, He can mediate an eternal and final salvation. Again this cannot be said for the Levitical priests who died and had to be replaced. 7:25 See appendix. 5

THE SINLESSNESS AND SACRIFICIAL DEATH OF JESUS (7:26-28) 7:26-27 In this paragraph the preacher leaves the discussion of Psalm 110:4 and turns to the sinless nature of Jesus and his saving death. It certainly refers to the Day of Atonement when the high priest would offer sacrifices and prayers on behalf of the people. However the discontinuity between those priests and Jesus is that Jesus did not have to first offer prayers for His own sins like the Levitical priest did. As well, He offered Himself rather than animals and as such, He only needed to do this one time. The reason for this is that He was sinless; His sinlessness guaranteed the effectiveness of His atoning death. 7:26 it was indeed fitting Jesus high priesthood was adequate and continues for the benefit of the people of God. To underscore this once again, the preacher gives a list of adjectives ( holy, innocent, unstrained, separated from sinners and exalted above the heavens ) showing the excellence of Jesus. These adjectives could not be applied to any Levitical priest. Since the preacher has up to now gone out of his way to state that Jesus identifies with His brothers it is somewhat surprising that he would now state that Jesus was separated from sinners. This can be understood in two ways: first, Jesus sinlessness certainly separates Him from the rest of us; and second, His office of high priest is only His to occupy. 7:28 In conclusion to this chapter, the preacher gives three contrasting statements: 1. The Levitical priesthood was based on the law, which stipulated that only the physical successors to Aaron could be priests. In contrast, the new priesthood is based on God s word which was sworn by an oath as given in Psalm 110:4. 2. The Levitical priests died and had to be replaced, while the new priesthood is the eternal Son of God. 3. The Levitical priests had weaknesses, while the new priest was made perfect forever. In other words, the new priesthood is entirely different then the old in ability to save, sustain, preserve and to do so continuously. Appendix: Additional Comments on Hebrews 7:25 JESUS CONTINUALLY PRAYS FOR US! He is able means that he has the complete ability to accomplish His will, it is not just a likely possibility or a high probability but a guarantee (Hebrews 7:22). What does saved mean? It does not simply mean going to heaven when I die It is not just something that will happen in the future that has been determined by my past but is something which is happening to me right now. It means to deliver and protect, heal, preserve, do well, make whole. It is something that is already at work in us; it includes our justification and our sanctification. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? (Romans 8:24) For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18) Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. (Romans 5:9) 6

What does uttermost mean? It means to complete entirely a definite goal or result. So to the uttermost means to the future limits in each one of us until holiness reaches it s final goal in us. Only Jesus remains faithful to us during all our difficulties. Other people may need us to get better and to improve and to heal after some time and are kind of frustrated with us when we don t. But not Jesus. (The phrase to the uttermost is a phrase that is only used one other time in the NT. See Luke 13.11 - she was utterly/completely unable to straighten herself up; we are utterly unable but Jesus is utterly able to save). What does intercession (Romans 8.9,27) mean? Jesus is interceding for us according to God s will. He takes our prayers as our Great High Priest and sanctifies them, making them holy and pure and presents them to the Father. And since we know that God s purpose and will for us will be accomplished we know that these intercessions on our behalf will always work. As Paul writes to the Romans: In the same way the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. (Romans 8:26 28; see also Ephesians 6:18; Jude 20) Lois Berkhof, one of the leading theologians of the 20 th century, commenting on Hebrews 7:25 writes: It is a consoling thought that Christ is praying for us, even when we are negligent in our prayer life; that He is presenting to the Father those spiritual needs which were not present to our minds and which we often neglect to include in our prayers; and that He prays for our protection against the dangers of which we are are not even conscious, and against the enemies which threaten us, though we do not notice it. He is praying that our faith may not cease, and that we may come out victoriously in the end. What a glorious understanding to know that right now Jesus is speaking to the Father on your behalf; to contemplate such a wonderful fact we can only in deepest humbleness say: Thank You, and Amen! Biography F.F. Bruce, The Epistle To The Hebrews (Revised), The New International Commentary on the New Testament, Gordon D. Fee, Gen. Ed., Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1990. R. T. France, Hebrews, The Expositor s Bible Commentary, Revised Edition, Volume 13, Gen. Ed., Tremper Longmann II & David E. Garland, Grand Rapids, Michigan: Zondervan Publishing, 2005. Donald Guthrie, Hebrews, The Tyndale New Testament Commentary, Leon Morris, Gen. Ed., Nottingham, England:Inter-Varsity Press, 1983. Dennis E. Johnson, The Epistle To The Hebrews, Institute of Theological Studies, Course Notes, Grand Rapids, Michigan: Outreach Inc. 1999. William L. Lane, Hebrews, A Call To Commitment, Vancouver, British Columbia:Regent College Publishing, 2004. 7

Questions Study it: 1. [7:1-2] Read Genesis 14. What is the context into which Melchizedek is introduced? What two offices are given to him? What city could Salem possibly refer to? Why does the preacher specifically mention the meaning of his name and his city? Do you see any New Testament significance to the bread and the wine? 2. [7:3] By what kind of interpretative methods does our preacher show that Melchizedek is like the Son of God? 3. [7:4-10] Identify two reasons in these verses that the preacher uses to show that Melchizedek is superior to the Levitical priests? 4. [7:11-12] What argument does the preacher use in these two verses to show that the Levitical priesthood is inadequate? See also Hebrews 8:7-13. Why is the Levitical priesthood inadequate? Why does the preacher emphasize a change in the law? 5. [7:13-14] What argument is used in these two verses and how is it made? What Biblical interpretation methods does the preacher use to support his argument? 6. [7:15-17] How many requirements are there to be a Levitical priest? How does this differ from Jesus as a priest in the order of Melchizedek? 7. [7:18-19] What three statements does the preacher make about the Levitical priesthood and what does he mean by them? What replaces these old institutions? 8. [7:20-24] What two main additional arguments does the preacher make in these verses? 9. [7:25] What is the preacher stating that Jesus, as our high priest, is doing continuously? 10. [7:28] What three statements are given in this verse concerning the Levitical priests and the new priesthood? Live it: 1. How does the importance of understanding the Old Testament texts in helping us understand Jesus as our great high priest, motivate you to further study the Old Testament? How should we interpret the Old Testament in light of the New? 2. Twice the pastor tells us to draw near to God (vv. 19,25) through Jesus Christ our high priest. How often do you thank God for the privilege of drawing near to Him because of His Son? What does drawing near mean to you? 3. Hebrews 7:25 is one of the most beautiful verses in the Scripture. How encouraging is it that Jesus as your high priest is at this moment sympathizing with your weakness and pain but is also praying (communicating) to the Father about you? 8