The Superiority of the Priesthood of Jesus Christ Page 1

THE SUPERIOR PRIESTHOOD OF JESUS CHRIST As Set Forth in the Book of Hebrews 1. The priesthood of Christ is superior to the Levitical priesthood in nature and accomplishment. a. In. 4.12-16 Paul continues the consideration of the Apostle and High Priest of our profession that he began in 3.1. b. Our high priest is the word of God (4.12-13). i. This is the Second Person of the Trinity and not the Scriptures (Jn. 1.1-3; I Jn. 5.7). ii. Note the personal pronouns of v. 13. iii. Jesus Christ is quick, that is, He is the living God (Jer. 10.10; I Ti. 6.14-16). iv. Jesus Christ is powerful. He is the mighty God (Is. 9.6). v. Jesus Christ He is a sharp, penetrating divider. 1. The verse does not say He is a sharp, twoedged sword. It says He is sharper than ANY twoedged sword. 2. Therefore, the sharp twoedged sword of Rev. 1.16 is not the Word of God described in Heb. 4.12. 3. Christ can separate soul and spirit (I Th. 5.23), joints and marrow. 4. Christ can penetrate into the innermost parts of our being both material and immaterial. vi. Jesus Christ discerns the thoughts and intents of the heart (I Ki. 8.39; I Chr. 28.9). 1. He knows what and why we think and purpose what we do. 2. He knows when we have an evil heart of unbelief and judges us accordingly (3.13; Rev. 2.23). vii. Everything is exposed to Jesus Christ (v. 13; Pr. 15.3, 11; Jer. 23.24). c. Considering that our high priest is the Word of God with the characteristics listed in 4.12-13, we see then that we have a GREAT high priest (4.14). i. Jesus, the Son of God, is that Word made flesh (Jn. 1.14). ii. Our high priest is passed into the heavens and is made higher than the heavens (Mk. 16.19; Heb. 7.26). iii. This is the high priest of our profession (3.1). iv. This priest is greater than any priest on earth (8.4). v. Therefore, let us hold fast our profession of this priest. d. While our high priest is God the Word, He is also a man with our nature touched with the feeling of our infirmities (4.15; 2.17-18). i. He was tempted IN ALL POINTS like as we are, yet without sin. ii. He faced everything we face. iii. However, unlike ourselves, Christ never yielded mentally or physically to a temptation. No desire ever drew Him away. e. Jesus Christ's greatness and compassion are inducements to come boldly to the throne of grace (4.16). i. Christ's sin atoning blood and priestly mediation give us ground to come boldly (10.19-22; Eph. 3.12). ii. With such an high priest Who feels for us and with God reconciled to us, we may freely pour out our hearts at this throne (Ps. 62.8). The Superiority of the Priesthood of Jesus Christ Page 1

iii. The law shuts our mouths. There we have no plea (Ro. 3.19). iv. Our high priest opens our mouths (Is. 57.19). v. Though we are sinners we may still come, for here is mercy (the remitting of what is due) to be obtained. vi. At this throne we find grace (the receiving of what is not deserved) to help in the time of need. 1. Mark it well: THERE IS HELP! 2. Our high priest is the powerful Word of God Who can do anything. 3. Having been tempted IN ALL POINTS like as are we, our high priest has help for us whatever our need (2.18). 4. God's grace suffices for all needs (II Cor. 9.8; 12.9). 5. Our want of help is not owing to a lack of its availability, it is owing to our lack of faith (Ro. 5.2; Heb. 11.6; Jas. 1.5-6). f. Paul notes five things about the Levitical priests (5.1-4). i. They are taken from among men (Ex. 28.1). ii. They represent men to God. 1. Because of sin, man needs a priest to represent him before God (Is. 59.2; Job 9.29-33). 2. The Levitical priests represented God's chosen people, not all mankind (Ex. 28.12, 29; Lev. 16.32-34). iii. They are ordained to offer gifts and sacrifices to God for sins. iv. They can have compassion on those they represent. v. They are especially called of God. 1. No man was entitled to take on the office of priesthood without the special appointment of God (Nu. 18.1, 7). 2. Attempts by men to take this honour unto themselves were met with severe judgment (Nu. 16; II Chr. 26.16-21). 3. God is jealous of His appointments to office! g. The Levitical priesthood was a shadow of Christ's priesthood (5:1-4; 8.4-5). i. Christ was taken from among men (2.17). ii. Christ represents men to God (2:17; 7:24-25; Ro. 8.33-34). iii. Christ offered a gift and sacrifice to God for sins (8.3; 7.26-27; Eph. 5.2, 25). iv. He can relate to the infirmities of the people (4.15). 1. He is not compassed with infirmity as were the Levitical priests who did on occasion yield to temptation. 2. Therefore, Christ did not need to offer for sins for Himself. 3. Nevertheless, He knows what it feels like to be tempted and can, therefore, have compassion on sinners. 4. Being the God-Man, His compassion is perfect. v. He did not take the honour of priesthood upon Himself; it was bestowed upon Him by His Father (5.4-6; Jn. 8.54). h. Paul points out the accomplishment of Christ in His earthly ministry, the days of His flesh (5.7-10). i. This accomplishment transcends the accomplishments of the Levitical priesthood. ii. Christ prayed with strong crying (Ps. 22.1-3). The Superiority of the Priesthood of Jesus Christ Page 2

iii. Compare these prayers with strong crying and tears to Christ's prayers in Gethsemane (Mat. 26.36-44; Lk. 22.44; Mk. 15.33-34). 1. Christ prayed to One Who was able to save him from the death He faced (Mk. 14.36; Mat. 26.52-54). 2. Though God did not spare Christ the death of the cross, He did send an angel to strengthen Him (Lk. 22.43; II Cor. 12.8-9). iv. God saved Christ from His enemies in the resurrection (Ps. 22.19-24). v. The fear of God is a vital part of being heard in prayer (Ps. 145.18-19). vi. Christ learned obedience by the things which He suffered. 1. Christ's superior position as the only begotten Son of God did not exempt Him from suffering. 2. Being human, Christ had to learn (Lk. 2.52; Mk. 13:32). 3. Christ obeyed God, submitted His will to God's, by the things He suffered (Jn. 6.38; Mat. 26.39, 42; 52-54; Lk. 24.46; Ph'p. 2.8). 4. Christ herein gave an example of obedience regardless of feelings (I Pet. 2.18-23; 4.1-2). vii. Christ was made perfect through these sufferings and thereby became the author of eternal salvation (2.9). 1. His sufferings qualified Him to be the author of our salvation. 2. Without these sufferings, there would have been no salvation for us (I Pet. 3.18; Jn. 12.24). 3. Christ is the AUTHOR of eternal salvation. a. Author - The person who originates or gives existence to anything. b. Sinners are saved through His grace (Acts 15.11). c. We are justified by His faith (Gal. 2.16). d. We are justified by His blood (Ro. 5.9). e. We are saved from wrath through Him (Ro. 5.9). f. Sinners are reconciled by His death (Ro. 5.10). g. We are saved by His life (Ro. 5.10). h. The dead hear His voice (Jn. 5.25, 28). 4. Unlike the Levitical priests, Christ's work has ETERNAL efficacy (7.24-25; 9.12, 15; 10.14, 17). 5. The present tense verb "obey" indicates that obedience is the evidence, not the condition, that one has eternal salvation (I Jn. 2.29; 3.7). i. Christ's priesthood is superior to the Levitical in that the Levitical priests were men of infirmity whereas Christ is the sinless Son of God (4.14; 7.28). j. Christ's priesthood is superior to the Levitical in that Christ did not need to offer for His own sins (4.15; 5.3; 7.26-27). k. Christ's priesthood is superior to the Levitical in that the Levitical priesthood perfected nothing, but Christ does (7.11, 18-19; 10.14). 2. The order of Christ's priesthood is superior to the Levitical priesthood. a. Christ's priesthood is after the superior order of Melchisedec (5.6; 6.20). b. This argument would help Christian Hebrews who had to accept that the traditional priesthood of their nation was set aside. The Superiority of the Priesthood of Jesus Christ Page 3

i. Their Levitical priesthood was appointed of God. ii. Paul shows that their Old Testament Scriptures taught that the Levitical priesthood would be superceded by a superior order. 1. The relationship of Abraham to Melchisedec suggested this. 2. The prophecy of Ps. 110.4 showed it also. c. The Melchisedec priesthood is a royal one (7.1-2, 14; 8.1; 10.10-13). d. The Melchisedec priesthood is not derived from descent as was the Levitical (7.3, 6). i. This verse is referring to Melchisedec not merely as a man, but as a priest. It is describing his priesthood. ii. Pedigree was necessary to be a Levitical priest (Ezra 2.61-62). iii. Melchisedec was a man with a descent (7.4, 6). iv. He was made like unto the Son of God: he is a type of Christ. v. Since his priesthood is a type of Christ's which is not derived by descent nor bounded by time, there is no record in Genesis of Melchisedec's parents, his birth, or his death. e. The Melchisedec priesthood does not change hands because of death as did the Levitical (7.3, 8, 16-17, 23-25). i. Christ is a priest FOREVER after the order of Melchisedec. ii. The Melchisedec priesthood typified a priesthood uninterrupted by death. iii. The Levitical priests were made such after a carnal commandment. Their priesthood was conferred by fleshly generation. iv. Christ was made a priest after the power of an endless life. 1. His divine nature was ever immortal. 2. His human nature was raised immortal. v. The Levitical priests' ministry terminated with their death. Their death was not part of their priestly work. vi. Christ officiated as priest IN and BY His death. 1. His death was part of His priestly work. 2. Death did not interrupt the execution of His priesthood. vii. The confirmation of Christ's priesthood by an oath further demonstrates is perpetuity (7.20-21 with 6.16-17). viii. The perpetuity of Christ's priesthood is the reason He is able to save to the uttermost those who come unto God BY Him. 1. We are saved by Christ's endless life (Jn. 14.19; Ro. 5.10; I Cor. 15.17). 2. Christ ever lives to make intercession, that is, to intervene before God on behalf of His people. 3. Salvation depends on His endurance, not ours! 4. He saves to the uttermost. a. To the uttermost To the extreme degree, extent, capacity, or limit. b. He saves from all evil forever. c. He does not do part of the saving and then leave the rest to someone else. f. Melchisedec blessed the Levites in Abraham (7.6-7). g. The Levites paid tithes to Melchisedec in Abraham (7.4-5, 8-10). i. Abraham paid homage to Melchisedec thus showing "how great this man was." The Superiority of the Priesthood of Jesus Christ Page 4

ii. This was a powerful argument to the Hebrew mind in that they so highly regarded Abraham (Jn. 8.53). h. The very fact that David prophesied of a priest after the order of Melchisedec showed that the Levitical priesthood was deficient and would be displaced (7.11). i. The fact that Messiah, who would spring from Judah, would be a priest showed the setting aside of the Levitical priesthood (7.12-17). i. It is evident that the Messiah sprang out of Judah (II Sa. 7.12; Is. 11.1; Micah 5.2). ii. God had formerly judged a king from the tribe of Judah for intruding into the priestly office (II Chr. 26.16-21). iii. Therefore, if a descendent of Judah was to be a priest, the law of priesthood had to be changed and the old order of necessity had to be disannulled. 3. The priesthood of Christ excels the Levitical priesthood in its realm of ministry. a. The sanctuary of which Christ is the minister is the true (real) one in heaven whereas the earthly sanctuary of the Levitical priests was only a shadow (8.1-6; 9.1-12, 21-24). See Jn. 1.17. b. Were Christ's priestly ministry on earth, He should not be priest (8.4). i. The priesthood of the earthly tabernacle was the Levitical priesthood according to the law. ii. Christ would not qualify for such a priesthood since He was not of the tribe of Levi. c. The heavenly temple was pitched by the Lord and can never be plundered nor destroyed by men as was the earthly temple (II Ki. 25.8-17). d. Solomon's temple was a figure of the heavenly temple (II Chr. 3). i. The granduer of Solomon's court overwhelmed a queen (I Ki. 10.1-10). ii. How must the granduer of the court of King Jesus, the greater than Solomon, affect a child of God who sees it (Mat. 12.42; Is. 33.17)! e. This heavenly temple is where Jesus is and where all the redeemed will be (Heb. 6.19-20; Rev. 7.9-17; Lk. 23.43; Ph'p. 1.23). 4. The new covenant of which Christ as our High Priest is mediator is a superior covenant (7.22; 8.6). a. This covenant is made with the house of Israel and the house of Judah which embrace God's elect both Jew and Gentile (Ro. 9.8; Gal. 3.29; Ro. 2.28-29). b. By His superior priestly ministry, Christ is mediator of this better covenant. i. This covenant is mediated by an unchanging ministry upheld by the oath of God (7.20-24). ii. God's immutable oath makes Christ the surety of this covenant. 1. Surety A person who undertakes some specific responsibility on behalf of another who remains primarily liable; one who makes himself liable for the default or miscarriage of another, or for the performance of some act on his part (e.g. payment of a debt, appearance in court for trial, etc.), a bail. 2. There will ALWAYS be One to hold the two parties of this covenant together! The Superiority of the Priesthood of Jesus Christ Page 5

3. God's oath guarantees there will be NO breach of contract. iii. God's oath and covenant provide His saints with strong consolation in the storms and battles of life (Heb. 6.17-19). iv. Christ put this covenant into force by His death (9.15-23; I Cor. 11.25). v. Christ has taken away the first or old covenant and established the second or new covenant (8.13; 10.9). c. The promises of the new covenant are better (8.7-13). i. The old covenant was "do and ye shall live" (Ro. 10.5). ii. The new covenant grants us life first and then we do (I Jn. 3.14). iii. The new covenant puts the laws into our inward parts and thus gives us a disposition to obey God (II Cor. 3.3; Ezk. 11.19-20). iv. The new covenant grants the elect a relationship with God as His special people which secures for them blessing, favour, salvation, goodness, gladness, and glory (Ps. 33.12; 106.4-5; 144.15). v. The new covenant grants to all of the elect a knowledge of God without human instruction (I Jn. 2.27; Jn. 6.45). 1. The regenerate nature is renewed in knowledge (Col. 3.10-11). 2. The outward ministry of the word brings this inward teaching to manifestation (II Cor. 3.1-3). vi. The new covenant secures ETERNAL forgiveness. d. The administration of the new covenant is better (II Cor. 3.7-11). e. Obedience to God's commandments gives us assurance of being in the new covenant since the covenant grants the ability to obey God (I Jn. 2.3; 3.18-19, 23). f. Those not in the new covenant are forever doomed (Eph. 2.12; II Thess. 1.7-9). g. The new covenant system of worship is better. i. We have access into the holiest of all, the place of communion with God (9.3-5 with Ex. 25.22; Heb. 9.7-9 ct. 10.19-22). 1. Under the old testament, only the priests could enter the holy place and only the high priest could enter the holiest of all. 2. Now the veil has been rent in twain and access to the throne of God is granted (Mat. 27.51). ii. At Sinai where the old testament was given, Israel could not touch the mount where God and the angels were (12.18-21; Ex. 19.10-13; Ps. 68.17). iii. Under the new testament we come unto God and the angels (12.22-24). 1. Jesus, the mediator of the new testament, brings together God, the angels, and all the elect (Col. 1.20). 2. The angels and the redeemed are now brethren and fellowservants, members of a common family (Rev. 19.10; Eph. 3.15). 3. They are associated together in obeying the Scriptures (Rev. 22.9). 4. They are united in worshipping the Lamb of God (Rev. 5.8-14). iv. Instead of the terror of Sinai, we come unto the blood that calls for peace and pardon instead of vengeance (Gen. 4.10). The Superiority of the Priesthood of Jesus Christ Page 6