Category: s) Hebrews

This chapter begins a comparison between the two covenants. The first five verses deal with the earthly sanctuary and the priestly service rendered under the old. Then the Hebrew writer begins to compare that with what is in existence today under the new and better covenant.
Concerning verses 1-5, the tabernacle is discussed. It was the dwelling place of God under the old covenant until Solomon’s temple was built.

In addition to the outer court, the tabernacle had a tent with two compartments. The sanctuary which was entered daily by the priests in their ministry. The inner sanctum called the Holiest of All that contained the ark of the covenant. This was where God dwelt, between the cherubim, on the mercy seat (the lid of the ark). Into it only the high priest entered, and then only once a year.

The Hebrew writer describes both the tabernacle and its furnishings. It was not his intent to delve deeply into these things. “Of these things we cannot now speak in detail” (5). His purpose was to present them, and then contrast them with the spiritual aspects of Jesus’ rule as high priest, that they might see the differences, and note the superiority of the new.

Having established that Jesus is Mediator of a better covenant, we note the necessity of this New Covenant. Seeing it is better shows the old covenant to be lesser, or as stated, faulty. (Only in that it had no provision for mercy. Thus, could not bring redemption to man. That was not God’s intent in establishing it).

The fault ultimately being with sinful man, God designed provision from before the world began for this second covenant, with Jesus as that means of providing mercy and redemption. This is seen from a prophetic declaration from Jeremiah 31:31-34, which the Hebrew writer quotes in verses 8-12. For our point, note the following words: “Behold the days are coming, says the Lord, when I will make a new covenant… For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.”

This new covenant was ratified and established by Jesus’ death on the cross. As is true with covenants (testaments), the ratification of the new makes the old obsolete. These Jewish Christians needed to know what they were pining for was obsolete and “ready to vanish away.”

Here is another point of contrast between Jesus as High Priest, and the priests under the old covenant. If Jesus were on earth, he would not be a priest. The earthly priesthood (Jewish or Levitical) had already been tasked with offering up gifts according to that law.

This included (as seen in our text) all that which was revealed by Moses. It is important to note that those fleshly things, like the sacrifices, and the tabernacle itself were a “copy and shadow of the heavenly things.” This is that type/antitype comparison. The old law, Levitical priesthood, the animal sacrifices, and the temple/tabernacle were types.

The antitype, Jesus, has “obtained a more excellent ministry.” The new law is “better” than the the old law. The new priesthood is better than the old priesthood. The new sacrifice (Christ Himself) is better than the old animal sacrifices. Heaven itself, where Christ serves as High Priest, is far better than the physical tabernacle or temple!

Finally, the promises are better as well. Eternal life in the presence of God is infinitely better than the physical blessings given to the Jews.

The Hebrew writer’s discussion of Melchizedek was given to prove an important point. As Christians, we have a uniquely effective high priest. All of the attributes of Melchizedek. – without end, both Priest and King, show him to be a type of Jesus Christ. These point to a High Priest, “who is seated at the right hand of the throne of the Majesty in the heavens” (1).

As such, Jesus is a Minister of something far greater than the physical tabernacle or temple. Solomon built a temple to God. The true place of God is heaven itself where Jesus Christ reigns at the right hand of His Father. This is the tabernacle where He serves as High Priest.

Not only does Jesus serve as High Priest, He is also the once for all sin offering for mankind. The blood of bulls and goats, offered by the Levitical priests, could not take away sin (10:4). In contrast the sacrifice of Jesus on the cross was sufficient to appease the justice of God.

Since it is the duty of a high priest to offer “both gifts and sacrifices” (3), Jesus fulfills His purpose in offering Himself to God for man.

As we note the superiority of Jesus Christ as High Priest, the writer says that He was “fitting for us.” In this final dispensation, the achievement of God’s scheme of redemption for man is accomplished by the fitting character of Jesus Christ, His only begotten Son.

Jesus is holy. As Peter wrote, “who committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). He has been exalted by God (cf. Philippians 2:9-11). Because of its efficacy, the sacrifice for sins (Himself) accomplished our redemption at a single stroke. The difference between Jesus and the High Priests of the Old Covenant (men as sinners who had to sacrifice for their own sins as well) is stark.

The Divine oath of God, promising Christ as “a priest forever according to the order of Melchizedek” (21), shows the covenant under which Jesus serves to be better than the old law (Mosaic) which appointed men who had weaknesses (sins).

This truth, that Jesus ministers as a Priest under a new covenant, shows this covenant to be superior, a point which is found in chapter 8.

The text of Psalm 110:4, to which the Hebrew writer here refers, contains a direct oath (an affirmation on an oath, this word is only used three times in the New Testament, all in the Hebrew letter). This is a Divine and unbreakable promise that the priesthood of Melchizedek will be eternal. No such promise was made to the priests under the Old Covenant.

This proves that this new covenant is a better one than the old covenant which tempted the readers of the epistle. No just better, but “so much better.”

Jesus is the guarantee that the new covenant is much better than the old. The Hebrew writer’s audience knew just how often death had taken the men who served as priests in the old covenant. In the case of men, “life is even a vapor that appears for a little time” (James 4:14).

But Jesus lives forever, and since this is so, there is never any change in the priesthood. The obvious result of this, as indicated in verse 25, is the inexhaustible ability of Christ to save as He always live to intercede.

Here we have a mention of the strength of the type/antitype argument being made. It is evident that Jesus couldn’t serve as High Priest in the Old Covenant. It is even MORE evident that a priest arising in the likeness of Melchizedek is superior to the old.

The high priesthood of Jesus is eternal. “You are a priest forever…” His life is endless.

Because of this we know that what was former has passed away. It has been annulled. This is significant and important because true perfection could not come under the old law. In Hebrews 10:4 we are told, “For it is not possible that the blood of bulls and goats could take away sins.” As is stated here, “because of its weakness and unprofitableness, for the law made nothing perfect” (18-19).

Jesus priesthood, the eternal High Priest according to the order of Melchizedek is the “bringing in of a better hope.” Because of His offering of Himself and His everlasting mediation on our behalf, Jesus supplies for us an intimacy with God that was not possible under the law of Moses. Access is no longer restricted. We can approach God’s throne freely!

Two major points are made in this part of our text. First, the Levitical priesthood could not bring perfection. The thought is introduced here, and more is said later. Consider, the high priest himself was a sinful man, and the sin offerings were inadequate (cf. Hebrews 10:4). So, the more perfect priest, Jesus, was important. With a new priest and priesthood, it is necessary to change the law under which they serve.

The second point enlarges upon this truth. It would be a violation for Jesus, as a member of the tribe of Judah, to serve as a priest under the law of Moses. We know this because God specified the Levitical tribe to produce priests. As the Hebrew writer notes, there was no precedence for one from Judah to serve.

The principle of silence is established here. In verse 14 we read, “For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.” When God has not spoken it is presumptuous for any to speak for Him. “…Even so no one knows the things of God except the Spirit of God” (1 Corinthians 2:11b). In effect, to speak where God has not is to violate God’s law, which is sin!

Melchizedek is revealed to be a type of Christ, and the Hebrew writer here argues that Christ’s Priesthood is greater than that under the Old Covenant.

Here is the argument. Melchizedek was even greater than Abraham. This is seen in the fact that Melchizedek blessed Abraham, and Abraham tithed to Melchizedek. “Beyond all contradiction the lesser is blessed by the greater” (7). Since Abraham paid tithes to Melchizedek, so did Levi his descendent (so to speak). Since Levi is the patriarch of the Levitical priesthood, the priesthood of Melchizedek is greater than the Levitical priesthood of the Old Covenant.

One other note that hearkens back to a previous article. Melchizedek was also the king of Salem. Under the Old Covenant, the tribe of kings (through God’s promise to David) was to be Judah. Jesus was of the tribe of Judah. Only Levites could serve as priests under that Old Law. Christ could only appropriately serve as high priest under a new covenant as He was of the tribe of kings. Melchizedek as both priest and king then serves as the type. Jesus is both king and priest, of the order of Melchizedek!

The Hebrew writer establishes Christ as High Priest by using a Type/Antitype analogy. Remember, this writer is inspired of God. The man Melchizedek is revealed in scripture precisely to establish God’s intent in raising Jesus up as our great high priest!

The text he uses is the only text where Melchizedek in mentioned in the Old Testament, Genesis 14:18-20. After Abraham’s battle to rescue his nephew Lot who had been taken during a battle between 9 different kings in the valley of Siddim, Melchizedek met him.

Melchizedek (“king of righteousness”) was both a king (of Salem, the ancient name of Jerusalem), and a “priest of the Most High God.” When he and Abraham met, Abraham gave tithes to the king/priest, and the king/priest blessed Abraham.

Note: We know nothing more about Melchizedek. As the writer notes, he was “without father, without mother, without geneaology.” Like the Son of God, he “remains a priest continually.” More on this next week.

In the previous section, the Hebrew writer showed the inviolability of the hope that is ours in Christ. It exists because of God’s righteousness, and the oath He made to us that a faithful life would be rewarded.

Here we have a discussion of the nature of this promised hope. It is the anchor of our faith. The metaphor is used only here in scripture, though it was a common illustration in the Greek language. Our hope is what gives us calmness and assurance during the storms of life. The mental picture we have of a spiritual reward at the end of our lives sustains us during all times good and bad.

The second metaphor, “which enters the Presence behind the veil” is sometimes not understood.” Personally I love Dan King’s short explanation of the phrase: “The point is that the Christian’s anchor of hope is not dropped into an earthly sea, but passes beyond the curtain of mystery to the heavenly realms. There it moors us to the very throne of God.”

This is the same place where our Savior resides, exalted forever as our High Priest on His throne in Heaven by the Father (cf. Philippians 2:9-11).

This section of Hebrews gives us the firm basis of our hope. It is in the person and character of God. He uses an example of a promise God made to Abraham to bless Him, “because He could swear by no one greater, He swore by Himself” (13).

We know that an oath is binding. That is why we ask those testifying in court to “swear to tell the truth.” If they lie after swearing this, it is legal perjury and punishable by law.

God swore by Himself. This is the strongest oath He could have taken, as no one is greater than God Himself. Then there is God’s character, one who cannot be tempted to sin (cf. James 1::13). As such, God can’t lie. Since He can’t lie, and He further swore an oath, we know that the promise to Abraham was inviolable.

The Hebrew writer used this example to note that our hope of salvation is based upon these same two immutable things. God’s promise, and His person. As such we “might have strong consolation” (18). God promised it, so we can have certain trust in our hope!

After admonishing the Hebrew Christians for their lack of zeal in pursuing the knowledge God wanted them to embrace, and warning of the possible consequences, Paul here reaffirms his love for them. He states that even though he spoke harshly in admonition and warning, he was confident they would grow and gain their salvation.

The primary basis for this confidence is God’s love and longsuffering toward His children. It was not too late for them. He acknowledged their present love and service toward one another. This is interesting in that is shows faithfulness in one area does not ensure safety before God. Doing some things well is not enough if other things are being neglected.

Paul desired that the same diligence they showed in some areas be present in all aspects of their Christian walk, and that it be maintained “until the end.”

This final exhortation is for continued zeal. Remember the possibility that we can be faithful for a while, then falter. We can become lukewarm (cf. Rev. 3:14-22). To do so is to forfeit our inheritance!

Neglecting the elementary principles of God’s word, and failing to grow in the word makes a Christian vulnerable. Verses 4-8 are a crystal clear warning of the possibility of apostasy. This directly contradicts the preeminent doctrine held to by many, commonly called “once save always saved.”

Consider: The full context of Hebrews shows a letter written to faltering Christians, whose return to the Old Law with which they were familiar was a return to a system that could not save.

In our verses, we read of individuals who were enlightened by the gospel, and “tasted the good word of God and the powers of the age to come”, indicating they were Christians. The phrase “if they fall away” is not an impossible hypothetical (an absurd concept), but a description of what will happen should their faith weaken as warned.

What is referred to is the possibility of one who once was saved losing his salvation eternally. Verses 7 and 8 note the distinction: Bearing good fruit brings praise, bad fruit rejection, “whose end is to be burned.”

Having noted the importance of progressing beyond the first principles of God’s oracles, our writer now gives a list of such fundamental truths.

Repentance from dead works (necessary for God’s forgiveness); faith toward God (without which it is impossible to please Him); the doctrine of baptisms (while there are numerous immersions in scripture, there is one commanded by God, cf. Ephesians 4:5. It is baptism in water for the remission of sins, cf. Acts 2:38); laying on of hands (the means by which the spiritual gifts were distributed through the apostles, cf. Acts 8:17); the resurrection of the dead (a reality made available by Jesus’ victory over death, cf. 1 Corinthians 15:21); and eternal judgment (the inevitable end of all things, cf. 2 Peter 3:11-13).

These rudiments must be learned and remembered. Then, we are to progress to meatier matters as we progress in our understanding of God’s will and Christian maturity. We are told “And this we will do if God permits” (3). God wants us to grow stronger and more capable as His children, and has supplied the means. Will we do our part?