Sunday, October 23, 2016 Lesson: Hebrews 7:1-3:19-28; Time of Action: 67 A.D.; Place of Action: The place from which the author writes to the Hebrew Christians is unknown Golden Text: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them (Hebrews 7:24-25). INTRODUCTION. In this week s lesson, we will see that Jesus Christ s High Priestly ministry is without end. In fact, Jesus is still waiting to receive those who call upon Him for salvation, and to intercede for them before the Father s throne. From this week s study, we should be encouraged knowing that despite our apparent trials, we have a High Priest whose ministry will never end. He will forever provide salvation and will maintain our relationship with God throughout eternity.
II. LESSON BACKGROUND. The priesthood was central to Jewish worship, and Jewish converts to Christ would have been reluctant to leave it behind. For centuries their priests, the descendants of Aaron, had received their sacrifices and interceded for them before God. The Christian faith, by contrast had no priestly institution. So many Hebrew Christians probably asked who would now represent us before God? Therefore, the writer of Hebrews endeavored to show his readers that Christ Himself was now their High Priest and intercessor. He did this by identifying Jesus Christ with a priesthood that was superior to Aaron s, the priesthood of Melchizedek (see Hebrews 6:20). This is where our lesson begins. III. THE GREATNESS OF MELCHIZEDEK (Hebrews 7:1-3) A. Melchizedek s historical role (Hebrews 7:1-2). 1. (vs. 1). Our first verse says 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. Having previously declared that Jesus priesthood is like Melchizedek s (see Hebrews
6:20), the author of Hebrews endeavored to describe this likeness by presenting Melchizedek s place in history. The writer began by saying For this Melchisedec, king of Salem, priest of the most high God. This description comes from the only historical reference to Melchisedec given in Genesis 14:17-20. King of Salem means King of peace. The name Salem is a form of the word shalom which is Hebrew for peace. Salem is also another name for Jerusalem (see Psalms 76:2). Melchisedec was also priest of the most high God. Identifying him in this way indicates that he was a worshiper of Jehovah since Abraham used this same title for God (see Genesis 14:22). Therefore, as king of Salem and priest of the most high God he combined both offices of king and priest. In ancient times this was a common practice, but God later prohibited combining the office and priesthood in Israel (see II Chronicles 26:18-21). The writer also describes Melchisedec as one who met Abraham returning from the slaughter of the kings, and blessed him. After Abraham rescued captives taken from Sodom and Gomorrah, including Lot (see Genesis 14:1-2, 11-12), he returned to Canaan (see Genesis 14:10-16) and was met by the king of Sodom and Melchisedec who blessed him. The word him refers to Abraham. The fact that he blessed Abraham indicates that Melchisedec was superior to Abraham for the less is blessed of the better (see Hebrews 7:7). 2. (vs. 2). This verse goes on to say 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. Another reason why Melchizedek was superior to Abraham was because he was To whom also Abraham gave a tenth part of all. In other words, Abraham took a tenth of all he had won in the battle and gave it to Melchizedek (see Genesis 14:18-20). Melchizedek was also superior to Abraham, first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace. This means that Melchizedek s superiority to Abraham is shown first of all by interpretation or translation of his name, King of righteousness, and second, by interpretation or translation of his name King of Salem, which means king of peace. These two facts about Melchizedek also symbolize the nature of Christ who combines these two virtues, righteousness and peace in His Person and His rule (see Isaiah 9:6-7; 11:4, 9; Ephesians 2:14). B. Melchizedek s distinctiveness (Hebrews 7:3). Still talking about Melchizedek, in this verse the writer continues to say that he was 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. The author further adds that Melchizedek was Without father, without mother, without descent, having neither beginning of days, nor end of life. Obviously, Melchizedek had parents, but the point the writer made was that there is no record of his parents, nor his descent meaning ancestry, nor his
birth or his death. Therefore, since there is no record of any of this, he seems to have had no beginning and no end. In this sense Melchizedek is made like unto the Son of God meaning that he was a type of Jesus Christ. In addition, Melchizedek was a type of Christ in that he abideth a priest continually or forever. In other words, just as Jesus priesthood is forever, Melchizedek s priesthood is presented as if it was forever, since the Bible says nothing about any successors to his priesthood. IV. THE GREATNESS OF CHRIST S PRIESTHOOD (Hebrews 7:19-28). Verses 4-18 are not part of our lesson but they lead into the second part of our text. In verses 4-10, the writer continued to present his argument for the superiority of Melchizedek s priesthood over Aaron s by declaring his preeminence over Abraham when Melchizedek received tithes from him and then blessed him. Since Levi and his priestly descendants came from Abraham, what Abraham did to Melchizedek and what Melchizedek did to Abraham made Melchizedek superior to them as well. In verses 11-12, the author continued to argue that the Aaronic priesthood and the Law it administered were unable to make anyone perfect. Therefore, a priest like Melchizedek was needed to replace them. Jesus Christ fulfilled this need while cancelling the Law at the same time coming from the royal tribe of Judah and not the priestly tribe of Levi. So, Jesus fulfills the qualifications for priesthood not because of human
succession through Levi, (since He came through the line of Judah), but because He lives forever (see Hebrews 7:13-17). In verse 18, the author declared that the Law was canceled because it didn t work. It was weak and useless for saving people. This is where the remainder of our lesson begins. A. Jesus Christ s priesthood surpasses the value of the Law (Hebrews 7:19). Still referring to the Law from the previous verse 18, the author said For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. The word For connects this verse with the previous verse 18. The Law did fulfill its purpose of revealing and restraining sin, but the law made nothing perfect. In other words, the law couldn t make anyone right with God. No, the Law couldn t make any one right with God, but the bringing in of a better hope did. This better hope is Jesus Christ who makes it possible for us to draw nigh unto God. Simply put, we have a far better hope than the Law, because Christ makes us acceptable to God, and now we may draw near to him. Jesus Christ provides the perfection that the priestly efforts couldn t provide under the Law. B. Jesus Christ s priesthood was established by an oath (Hebrews 7:20-22). 1. (vs. 20). The writer continued to say in this
verse And inasmuch as not without an oath he was made priest. The phrase he was made priest refers to the Aaronic priesthood. As part of his argument for the superiority of Christ s priesthood over the Aaronic priesthood, the author declared that the Aaronic priests, particularly Aaron were made priests without an oath. The writer had already emphasized how important a divine oath was in making something secure in relation to God s promises to Abraham (see Hebrews 7:13-18). The idea here is that the oath makes Christ s priesthood certain. 2. (vs. 21). This verse goes on to say (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:). In this parenthetical statement, the writer tells us that those priests, a reference to the Aaronic priests, were made or became priests without an oath or pledge. The point is, unlike the Messiah, Aaron s descendants assumed their priestly duties without an oath or a pledge. The words but this refers to Christ s priesthood which was made certain with an oath by him (God) that said unto him (Christ). In other words, Christ s priesthood was made sure with an oath or pledge, made by God and uttered to Jesus Christ. The oath was quoted from Psalms 110:4: The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. The phrase The Lord sware and will not repent. In other words, the Lord has sworn and will not change His mind or regret it. The word repent means to change one s mind. The oath or pledge that God
made to Christ was Thou art a priest for ever after the order of Melchisedec. God s promise of an eternal priesthood was made to Jesus Christ. God asserted that this eternal priesthood is a matter on which He will never change His mind. Note: The Levitical or Aaronic priests came into existence without an oath. They simply came into existence by the Law (see Hebrews 7:16). This is not a condemnation of the Law, but recognition that the Law was temporary (see II Corinthians 3:7-11; Colossians 2:14) to be replaced by faith and grace (see Galatians 3:19-25; Ephesians 2:8-9). The Levitical priesthood depended on the duration of the Law. However, because of the Law s weak and preparatory nature (see Galatians 3:21-25), it ended and so did the Levitical priesthood. But God s oath stands forever. Consider our government as an example. While many believe that God had a part in bringing our government into existence, we also recognize that God has a far better form of government and a far better Governor in store for the future. When that ruler-ship comes into existence, it would be pointless to return to any previous kind of human rule. 3. (vs. 22). The writer went on to say in this verse By so much was Jesus made a surety of a better testament. The phrase By so much refers back to the oath in the previous verse and can be translated as to that extent or because of. It was because of the oath was Jesus made a surety of a better testament. The term surety means guarantee and the word testament means covenant or agreement. This verse can also be
translated as Because of the oath s greater strength and force, Jesus is the sure guarantee of a better covenant, a more excellent and more advantageous agreement; one that will never be replaced or cancelled. Jesus death and resurrection are God s guarantee that the promises of the better testament or better covenant will be fulfilled. Note: The words better covenant compares the new covenant established by Jesus Christ (see Matthew 26:27; Jeremiah 31:33-34) to the Mosaic covenant (see II Corinthians 3:6-11). The Mosaic covenant demanded that a person fulfill the law (see Exodus 20:3-23:33) in order to be accepted by God. The new covenant or better testament provided salvation by grace apart from the law (see Galatians 3:1-11). The law was enacted to bring condemnation (see Romans 3:19-20), to show people their need for Christ (see Galatians 3:24). Trying to keep the law could not justify anyone (see Romans 3:20). The new covenant instituted salvation through the blood of Jesus Christ (see Ephesians 1:7). C. Having an eternal High Priest (Hebrews 7:23-25). 1. (vs. 23). This verse continues to say And they truly were many priests, because they were not suffered to continue by reason of death. Again, contrasting Jesus High Priesthood with the priesthood of Aaron, the writer said And they truly were many priests. This does not refer
to many priests serving at the same time, although that was true. It means that many priests served in succession. So even though there was only one high priest at a time, there were probably eighty-three of them who served from Aaron until the fall of Jerusalem to Rome in 70 A.D. The reason why there were succeeding priests was because they were not suffered to continue by reason of death. In other words, under the old system of priests, there had to be many priests because each priest couldn t serve forever since each one eventually died. By having many priests, the priesthood could still be carried on by others who took their places. Note: The Lord s arrangement for the priesthood was with the house of Aaron, not merely with Aaron himself. This is the only way the priesthood in Israel could continue. To fulfill its function, the priesthood had to rely on a continuous line of successors, and each one had his own identity or character. 2. (vs. 24). The writer went on to say in this verse But this man, because he continueth ever, hath an unchangeable priesthood. The words this man refers to Jesus Christ and emphasizes His humanity. Jesus incarnation and death enable Him to function as our Priest because of the sacrifice He offered. By having the qualities of both God and man, Jesus knows the will of God and the trials of man which makes Him the perfect High Priest. The word But introduces a further contrast between Christ s priesthood and the Aaronic priesthood. The contrast is that those humans who served as priests soon died and didn t continue their service. But Jesus priesthood continueth
ever. This means that Jesus lives forever and continues to be a Priest. In addition, His priesthood is an unchangeable priesthood. The word unchangeable indicates something that cannot be transgressed, invaded, or violated. It is permanent and does not change. Therefore, no other priests are needed. Note: Under the Old Testament economy, the death of an aged and beloved high priest could bring sadness and uncertainty. The people had depended on that priest to intercede for them with God and therefore valued his godly example. This may have caused many Israelites to wonder what his successor would be like. Would he be as diligent in his duties and as godly in his behavior as his predecessor? However, no such uncertainty or questions can ever arise about the high priesthood of Jesus. As to His character, Jesus has already accredited Himself as the perfect God-Man who has withstood the most severe temptations. His intercession for believers will always be accepted by the Father because He pleads His own blood as its basis. And because He is eternal, His ministry will never, ever be erased by someone else. 3. (vs. 25). This verse says 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. The word Wherefore or as a result, indicates a conclusion to be drawn from what has previously been said about Jesus Christ. The conclusion drawn is that since Jesus High Priesthood is both unchanging and forever, he is able also to save them to the uttermost that come unto God by him. The term save here should be
taken to refer to complete deliverance from anything that we may come up against. This idea is supported by the use of the word uttermost which means completely, entirely, or perfectly, emphasizing complete acceptance by God. The picture the writer is presenting is clear: because Jesus lives forever, He is forever our High Priest. And because of this, He has the power to completely deliver believers from anything. But it is most important to notice who can receive this deliverance or salvation. Only those who come unto God by him which is a reference to believers can expect Christ s deliverance. Over and over the Bible reminds us of the truth that no one can come to the Father except through the Son (see John 1:12; 10:9; 14:6; I John 2:23; 6:44). Jesus Christ is able to save to the uttermost because he ever liveth to make intercession for them (believers). This means that Jesus Christ, as our High Priest forever lives to intercede and intervene with God on our behalf. Note: Those who acknowledge their sinful condition and trust Christ s saving work on the cross are received by the Father as His own. And now they enjoy the spiritual benefits that continue to come from Jesus high priestly ministry. On earth He prayed for Simon Peter (see Luke 22:32) and for all His disciples including us (see John 17). His intercession in heaven is implied in the vision of Stephen, who saw Him standing at the right hand of God (see Acts 7:56). Paul declared that no one can change or condemn us because Christ died for us and is now at the right hand of God, where He maketh intercession for us (see Romans 8:34). John also saw its importance. He wrote that if we sin, we have an advocate with the Father, Jesus Christ the righteous who is the propitiation (satisfying the righteousness of
a holy God) for our sins (see I John 2:1-2). Jesus intercession does not take the form of pleading with an angry God to forgive us. Instead, having already satisfied God s wrath, He has triumphantly taken His seat at the Father s right hand (see Hebrews 1:3). He is fully accepted as are all who identify with Him by faith. His very presence in heaven verifies His intercessory work for us. D. Having a perfect High Priest (Hebrews 7:26-27). 1. (vs. 26). The writer says here For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Of course, the phrase For such an high priest refers to Jesus Christ who came after the order of Melchisedek. The words became us mean that Jesus Christ was befitting to us or suited for us. In other words, He is the kind of high priest we need. The writer then gives several characteristics that make Jesus the perfect and fitting High Priest for us. First, Jesus is holy. The Greek word used here refers to His devout, pious character. Second, He is harmless or innocent. It can also mean without guile or not deceitful. Third, Jesus is a fitting high priest because He is undefiled or morally pure. He is never motivated by impure or deceitful thoughts. Fourth, Jesus is separate from sinners. This does not mean that Jesus didn t associate with sinners, but that He didn t
participate with them in their sin (see Hebrews 4:15). While on earth, Jesus never stayed away from sinners. But He knew how to walk among them without becoming like them. Finally, Jesus is fit to be our High Priest because He is made (or exalted) higher than the heavens. This refers to the exaltation that occurred after His earthly humiliation (see Acts 1:10-11; Ephesians 1:20-21; Hebrews 4:14). Jesus now enjoys the position due Him for all He accomplished in God s plan (see Philippians 2:9-11). 2. (vs. 27). Still speaking of Jesus Christ, the author here says 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. Another contrast between Jesus high priesthood and the Aaronic or Levitical priesthood was that Jesus needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people s. There is a potential problem in this statement, because the high priests, while overseeing the temple sacrifices, was not required to offer them daily himself. The description here that the high priests needed to offer sacrifices daily seems to refer to the Day of Atonement. The high priest had one special function one day each year: offering the sacrifices on the Day of Atonement. The writer inferred that those high priests had to offer a sacrifice daily, first for his own sins, and then for the people s (sins). However, since the high priest was not required to offer sacrifices daily, the writer probably had two things in mind here. First, the high priest was in charge of all the sacrifices even though he didn t offer them all. Daily
sacrifices were offered by the regular priests (see Exodus 29:38-39; II Chronicles 13:10-11; Hebrews 9:1-6). Second, each year on the Day of Atonement (see Hebrews 9:7; 10:1), the high priest had to make an offering or sacrifice of a bull for himself before offering a goat for the sins of the people (see Leviticus 16:11-22; Hebrews 9:7). But since the term high priest here represents the entire priesthood, he is credited with offering the daily sacrifices even though he didn t physically do it. However, the high priest could choose to offer sacrifices at other times and when they themselves sinned, they had to offer an atoning sacrifice. The point here is that the high priest had to offer sin offerings repeatedly, once a year, every year on the Day of Atonement. On that day every year, the high priest had to offer up sacrifice, first for his own sins, and then for the people s. However Jesus was not bound to this endless cycle. When He offered His sacrifice, this he did once, when he offered up himself. In other words, Jesus Christ didn t have to offer sacrifices repeatedly. He did it once for all when He offered up Himself (see Hebrews 10:10). The Levitical priest had to offer sacrifices for their own sins, but Jesus didn t have to offer a sacrifice for His sins because He had no sin (see Hebrews 4:15). Jesus put an end to the need for animal sacrifices because He could do what they never could remove sins (see Hebrews 10:4, 11-12). E. The greatness of our High Priest summarized (Hebrews 7:28). Our final verse says 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. This verse is a perfect summary of the lesson. The phrase For the law maketh men high priests which have infirmity means that the law placed imperfect men into the role of high priest. The word infirmity means weakness. The law couldn t make anything or anyone perfect, including the priests (see Hebrews 7:19) who had human weaknesses both physical and moral. However, in contrast to the law, the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. The phrase the word of the oath refers to the oath or pledge from God that there would be a new priesthood after the order of Melchizedek (see Hebrews 7:20-21). God made this oath after the law was given which is the meaning of which was since the law. This oath maketh the Son means that God s oath guaranteed Jesus Christ to be our High Priest. Therefore, He is consecrated for evermore or established to this ministry forever. It is Jesus Christ who represents us in heaven today and throughout eternity. V. Conclusion. The Hebrews of bible times were very familiar with the priests who offered sacrifices in the temple. Since the time of Moses, the priests had served as intercessors before God. In this week s text the writer to the Hebrews portrayed Christ as the High Priest forever, far superior to the Levitical priests of the old covenant. He is
timeless and sinless. His work of self-sacrifice on the cross is a completed work that results in salvation for those who trust in Him. Since He never dies, Jesus is able to save anyone who comes to God through Him. Have you ever struggled with the assurance of your salvation? We all probably have at some point. However, our salvation does not depend on how we feel, but on Christ s nature which does not change. Having saved us, He continues to care for us and work in our hearts through His Spirit. Thank God that Jesus Christ is our High Priest not just for now, but forever! ***The Bible Expositor and Illuminator, Union Gospel Press***