Hebrews 7 - Introduction

General

The next four Chapter s deal with questions that must have been of great concern to many Jewish Christians in those early days as the Good News about Jesus won many Jews to a following of Him, while they were at the same time very much bound up in their Jewish religion. And the difference was not always clear. After all Jesus was a Jew and had observed the requirements of Judaism. So at some stage they had to face up to what the significance of Jesus was, and how it affected their current beliefs. Could they, they asked themselves, still go on being Jews as before, while at the same time honouring Jesus? Indeed the question was forced on them for many Jews were wanting to have nothing to do with them, and even persecuting them, and others were pressing them to ‘come back to the true faith'.

And it is this question that the writer is here seeking to answer. But it is equally important to us, not because of that, but because his answer brings out positively the glory of what Jesus has done and is doing for us. For if we are not careful we too can get caught up in church ritual. Thoughtless custom, regularly condemned in Scripture, may cause us to miss the immediacy of Heaven and dim the glory of our Lord Jesus Christ in our hearts.

These Chapter s then are especially important because they bring out that all religious ritual is but composed of types and shadows, even including baptism, laying on of hands, and the Lord's Supper. They are valuable in pointing to what lies behind them, and in explaining in acted out form something of the real thing, and in testifying to others the way of life which we have chosen, but they are not in themselves the real thing. Without the inner working of the Lord they are pointless. It is sadly but unquestionably quite possible to be baptised, receive the laying on of hands and partake of the Lord's Table and be totally untouched spiritually. And many die in such a condition.

We shall now consider some of the questions that would have arisen among such people. These were;

1) Is not the levitical priesthood the God-ordained priesthood through which we should approach God in His Temple even though we believe in Jesus as the Messiah?

We must remember that to Jews everywhere the Temple was the focal point of their approach to God. It was to them the earthly dwellingplace of God. They had been brought up to its centrality in worship and its importance for enabling them to receive atonement and forgiveness of sins. The question then was, once they had begun to believe in Jesus as the Messiah how much did this change things? (The levitical priesthood is that which was descended from Aaron, who was descended from Levi).

He gives his answer in chapter 7. His answer is that it is now revealed as secondary and indeed that its priesthood has now been replaced. For it is declared in Scripture that there is an older and more superior priesthood to that of Aaron, a priesthood like that of Melchizedek (Genesis 14), a priesthood of the house of David (Psalms 110), a priesthood contrasted with which the levitical priesthood fails by comparison, a priesthood that would take the ascendancy once Messiah had come, and that Jesus is the full representative of that priesthood. He is both priesthood and High Priest. And secondly that there is a heavenly equivalent of the Tabernacle in which ministers our great High Priest Who is of a superior status to the levitical High Priesthood. Thus, he will argue that with Jesus now acting on our behalf in Heaven we have no need of an earthly priesthood, nor of earthly ritual, which has thus become redundant.

2) Are we Jews not the people of the true God-given covenant, and does this not mean that we should seek to observe that covenant in all its requirements both ritual and moral, adding nothing and omitting nothing?

This question is dealt with in Chapter 8. He informs them that, the old covenant having proved unsatisfactory, the Scriptures themselves reveal that God has introduced a new covenant, a covenant which speaks of His working within the heart, and which contains not laws but promises,. And this because the old covenant had failed in its purpose. Thus they are no longer bound by the ritual requirements of the old covenant, and while still required to live out its moral teaching, are to do so under the new covenant, not as a legal duty, but because they have been made acceptable to God and because His Spirit is at work within them.

3) As Jews we look to the great Day of Atonement every year when God brings about full and final atonement for the sins of His people, whether near or far. How does this relate with the coming of Jesus and what He has done for us? How else can we find atonement?

This is dealt with in chapter 9. There Jesus is revealed as having accomplished the full and continual atonement of God's people once and for all on what was an even greater Day of Atonement. This is an atonement which was ‘once and for ever', not needing to be repeated, the blessing and effectiveness of which will continue until His return and then for ever. Through it His people have been made acceptable both in God's sight, and in the light of their own consciences, and once they have been finally perfected, continuing atonement will no longer be required for what He has done will be eternally valid.

4) As Jews we have a system of God-given offerings and sacrifices which have dealt day by day for a thousand years with the everyday sins of the people, as well as their sins as a whole. How otherwise are we to find provision for and deliverance from the failures of life and our daily sins? How else are we to be prepared to meet God?

This is dealt with in chapter 10, where he declares that while their offerings and sacrifices have proved finally ineffective, the one sacrifice of Jesus for ever has dealt with all sin for all time. He has through His sacrifice of Himself in one stroke perfected those who believe in Him for ever before God (Hebrews 10:14), and will continue to sanctify them and make them holy as they look in faith and trust to Him so that it will be made an actuality. Thus all they need to do is walk in His light and then His blood will go on cleansing them from all sins (1 John 1:7)

When some Christians today look to glorious buildings, gorgeously apparelled priests, sacerdotal tendencies, and a willingness to submit to a hierarchy who claim to act on their behalf before God, as a means of salvation, (aping the failing levitical priesthood), and others look to men or organisations who seek to rule every detail of their individual lives, Christians need to study again the Letter to the Hebrews and learn what their true rights and privileges are. They need to look directly to Christ Who alone can direct their lives.

Chapter 7 The Superiority of Christ's Priesthood After the Order of Melchizedek.

The teaching of this chapter is basically simple (although its outworking is complicated). It is that Scripture reveals two levels of priesthood, one that is ‘in the likeness of Melchizedek', which is superior in every way, and one that is the levitical priesthood, the Jewish priesthood, which is proved to be a temporary and failing priesthood; there is one that deals in glorious reality and the other that deals in types and shadows.

Those who would continue to look to the Temple as central in their worship must inevitably look to the levitical priesthood with its symbols. But that is to live in the past and to look to something whose effectiveness has now ceased. But those who would look higher, to what is real, to Heaven itself, who recognise that God's Messiah has come, must now in the light of what Jesus has done, turn to the superior priesthood ‘after the order of Melchizedek', the eternal priesthood of which Jesus is now the sole representative. They must look to Him.

That is why in this chapter the priestly ‘order of Melchizedek' is expanded on in order to bring out its superiority to that of Aaron and its application to Jesus. The basic argument is not difficult, even if the detail is more complicated. And that is that Scripture has always spoken of another priesthood, a priesthood other than that of the levitical priesthood, an older priesthood which was prior to it, and which was superior to it, a priesthood which had been allowed to drop into the background but would be revived on the coming of the Messiah. It is the priesthood which is the background to the High Priesthood of Jesus in Heaven. (Here read again the note on Mechizedek in the introduction to chapter 5). This priesthood is seen as doing away with all other priesthoods, because their ministries are thereby rendered no longer necessary, and its sole representative is seen as now in Heaven, high over all and active on behalf of His people.

It should be noted that Melchizedek is not to be thought of as important in himself. We are not intended to look to Melchizedek. Rather his importance lies in the type of priesthood that he reveals, and points forward to, a direct and eternal priesthood not mixed up with earthly paraphernalia. What the writer will seek to convey is not the idea of an unceasing Melchizedek, but of an unceasing, eternal and unique priesthood. It should, therefore, be noted in this regard that Jesus was not declared to be a Priest ‘ of  the order of' Melchizedek, which might have been seen as making Him one of a number in the line of succession, He is called a Priest ‘ after  the order of' (kata taxin) Melchizedek, that is, ‘in accordance with, connected with, of like pattern, of similar type to'. See Hebrews 7:15 where ‘after the likeness of' is paralleled with ‘after the order of'. The idea is not to link Jesus directly with Melchizedek, but to link Him with his type of royal priesthood. Indeed to speculate about Melchizedek is to miss the whole point.

What we are called on to see is that, as High Priest ‘after the likeness of Melchizedek' (not limited by time and not tied to earthly ordinances), Jesus Himself has ‘passed through the heavens' into the very presence of God (Hebrews 4:14), and that His is no earthly priesthood but a heavenly one. We are in other words to see what He is and what He has done for us. This consists in the fact that:

1) He has ‘made cleansing for sins' once and for ever, something never needing to be repeated (Hebrews 1:3);

2) He is a merciful and faithful High Priest in all matters connected with God, making propitiation for the sins of the people and succouring those who are subject to testing (Hebrews 2:17);

3) He is the faithful High Priest of our confession Who has called us with a heavenly calling (Hebrews 3:1);

4) He awaits our drawing near in order to show us mercy and give grace to help in time of need (Hebrews 4:16).

Thus having such a High Priest we now have no need of priests on earth, for He has replaced them all (Hebrews 8:4). We now only need Jesus Christ through Whom we can approach God directly.

Important to observe here is that He can now never be replaced, for He was appointed to this position by God's everlasting oath (Hebrews 7:21). There can thus be no other. And having suffered in order to perfect Himself for His role, He has become to all who obey Him the Author and Source of eternal salvation (Hebrews 5:6; Hebrews 5:10). As such He has entered into the presence of God as our Forerunner, to prepare the way for us (Hebrews 6:20; see John 14:1). And all this as ‘a High Priest after the order of (in the likeness of) Melchizedek', that is, as a priest unlimited by time and supreme, Whose priesthood preceded, and is far superior to, the levitical priesthood.

This looking back to the Melchizedek priesthood was not unique. There were around this time a number of widely differing speculations concerning Melchizedek. Once men begin to speculate on the unknown, anything can result! But to them it was Melchizedek who became important. In a document found among the Dead Sea Scrolls (11Q13) Melchizedek is presented as a future figure who will deliver the people. He is described in terms of "El" (God) and "Elohim" (elohim usually means ‘God' but angels are also sometimes called ‘elohim' to indicate heavenly status) and Isaiah 61:1 is quoted in reference to him. This redemption is also tied in with the Day of Atonement and the year of Jubilee, the year of liberty. Such speculation about Melchizedek seems to have been rife at the time for Philo, the Jewish philosopher in Egypt, also likened Melchizedek to the Logos, the eternal ‘reason'. There was thus a background at the time suggesting the continuing, almost divine, existence of Melchizedek, the priest-king. And some still follow that kind of speculation today.

But it should be carefully noted that the writer to the Hebrews does not follow this track. He does not see Melchizedek as a figure now active, nor point to him as someone now to be taken into account. His only concern with Melchizedek is simply to do with the fact that he helps to reveal the glory and superiority of the priesthood of Jesus. He is seen as background material. Nor does he identify Jesus with Melchizedek except as to His priesthood being ‘after the order of (of a similar type to) Melchizedek'.

So Jesus and Melchizedek are in no way seen by him as identical persons. Rather the mysterious Melchizedek is described in exalted terms in order to exalt Jesus. The writer makes quite clear that Melchizedek is very much an historical figure from the time of Abraham, and while admitting his mysteriousness and the longevity of his priesthood, quickly drops him from view in order to finally point to Jesus. Having been brought forward as an illustration of a type of priesthood Melchizedek himself is then thrust from sight. He is treated as history.

We may incidentally also note that the Qumran community believed in two Messiah's "the Messiahs of Aaron and Israel" (1Qs Hebrews 9:10), a priestly Messiah and a kingly Messiah, which confirms the idea of a priestly Messiah. So there was much speculation at the time around this subject. It recognised that we needed both a King and a Priest. But we must recognise in that case that king and priest were kept separate. They saw no way of combining the two because they were bound to earthly considerations and restricted by the idea of a sole levitical priesthood. This was indeed the problem that pointing to Melchizedek was intended to solve.

So the importance of this priesthood of Melchizedek from the writer's point of view lies in what it demonstrates. It is difficult for us at this time to appreciate the deep-rooted sense among Jews, and among many Jewish Christians, that the levitical priesthood was the only possible legitimate priesthood. It was after all appointed by God and had existed ‘unchanged' for over a thousand years. It was something which they had been brought up with and regarded with awe. None other could surely therefore be contemplated. And tied to it was the whole Jewish ritual and the temple of God established in Jerusalem. It was all God ordained. How then could they look to any other?

But now for those who had believed in Jesus there had come a huge conflict of interest. Their Scriptures asserted the validity of the levitical priesthood, and revealed the God-ordained way in which they could receive atonement as given by Moses. And yet now the Messiah had come, to Whom those same Scriptures pointed, and He too had brought atonement. To whom then should they look? How could they reconcile the two? And anyone involved with an hierarchical priesthood might well ask the same question.

The writer's reply is not to point to the need for a new priesthood on earth, but to declare that all such priesthoods are now irrelevant because the only One suited to act for us as priest is now in Heaven. That is why, he says, we no longer need to come to earthly priests to mediate for us, because we can come directly to our perfect mediator in Heaven.

Thus the importance of the Melchizedek priesthood in the writer's eyes was that it introduced the most ancient of priesthoods, a priesthood that was in existence long before the time of Moses. Yet it was a Scriptural priesthood, and one that could easily be shown to be superior to the levitical priesthood. It was indeed one that was recognised by God and was itself confirmed by Moses. It thus enabled Jesus, even though He was not of the house of Levi, to be revealed,  in a manner recognised by Scripture, as the One legitimate and heavenly priest, a priest in a greater and far better Tabernacle (Hebrews 8:2), without having to be connected with the earthly levitical priesthood or the Temple in any way. Indeed it did more, it revealed that it was a ‘royal priesthood', combining both king and priest, that it was older than that of Aaron and non-ceasing, and that it was connected by Scripture with the Messianic triumph (Psalms 110:4),.

To sum up, it demonstrated an eternally God-ordained priesthood of a superior and unceasing kind, validated by Scripture, and preparing the way for the priesthood of the Messiah.

We note also that this particular passage here is dealing specifically with the idea of priesthood as such, not with high priesthood. It is not just the High Priesthood but the priesthood as a whole that is in mind. It deals with the whole question of who should represent us before God. (The high priesthood is in fact not mentioned (until Hebrews 7:26), although it necessarily follows). And this is emphasised in that he quotes Psalms 110:4 in terms of ‘priest' but makes no mention of High Priest, whereas when not quoting he refers to the order of Melchizedek in terms of ‘High Priest' (Hebrews 5:10; Hebrews 6:20). The reason is that here his comparison is with the whole concept of levitical priesthood, not just with the high priesthood.

Yet it is not a change of subject from High Priest (chapter 6) to priest. It rather demonstrates that he sees the priesthood and the High Priest as all part of the same function. The High Priest sums up the levitical priesthood. The levitical priesthood expands the High Priesthood. The priesthood is as it were an extension of the High Priest. And Jesus is seen as replacing all in Himself. He is not only a new High Priest, He is a new priesthood altogether. He in Himself replaces all other priesthoods.

The method of argument may seem a little strange to us. But in it all we should note two things. Firstly that he makes quite clear that Melchizedek is an historical figure who lived in the time of Abraham, and to whom Abraham submitted, both by giving tithes and receiving an official blessing, so that here was a greater than Abraham because of his royal priesthood.

And secondly that it is this priesthood, and not directly himself, that is somehow seen as permanent, unchanging and not connected with dying, simply because that is how Scripture reveals it. He is looking at a concept of priesthood, and at Melchizedek's royal priesthood, and not at Melchizedek the man. He is not concerned to rationalise the two.

We must now consider the detail.