A Greater Priesthood

INTRO

Our phrase for Hebrews is High Priest: “Therefore, since we have a great high priest who has passed through the heavens—Jesus the Son of God—let us hold fast to the confession” (Hebrews 4:14). The Old and the New Testaments tie together. Because of Jesus, the New Testament is a fulfillment of the Old Testament. Jesus is greater than the Law and the priesthood. Jesus is also greater than Melchizedek, a figure from Genesis to whom much attention is given in this chapter. From here on out, Hebrews might start to feel repetitive because the author goes to great lengths to point out that Jesus is better than everything. In fact, from chapter 7 on, the theme of Hebrews could be: “Jesus is better than anything.

TEACHING

Hebrews 7:1-3: Wiersbe points out that Jesus was historically different.¹ Melchizedek was notable for two reasons—he was a king and a priest in the time of Abraham (v. 1). Abraham gave a tenth of his spoil from battle to Melchizedek whose name means “king of righteousness” and who is also given the name “king of peace,” because he was the king of Salem (v. 2). Interestingly, Melchizedek does not have a genealogy. No record of his birth or death exists. As a result, Melchizedek points to Christ.

But why? What about Melchizedek points to Christ? Is a foreshadowing of Christ simply by the meaning of his name alone? Or is it, also, about the perpetualness of the priesthood; that it is written the order (priesthood) of Melchizedek endured forever (Psalm 110:4)?

Hebrews 7:4-14: Historically, Melchizedek was a great man. In recognition of his greatness, Abraham gave him a tenth of his spoil (v. 4). In Old Testament law, the Levites were commanded to receive tithes from the people. But since they were descendants of Abraham, they could be understood to have paid tithes to Melchizedek through Abraham (vv. 9-10). This fact, coupled with the understanding that blessing is pronounced by a superior to an inferior, suggests Melchizedek was of a higher order of priest than even the later Levitical priesthood.

Regarding Melchizedek, John MacArthur notes, “His priesthood was clearly beyond the Law, which was the authority for the Levitical priesthood.”² A change in the priesthood must have coincided with a change in the law (v. 12). So, the progression of the priesthood went from Melchizedek to the Levitical priesthood to the High Priesthood of Jesus. Jesus’ place as High Priest is not a destruction of the Law but a fulfillment of it: “Don’t assume that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (Matthew 5:17).

Jesus descended from the tribe of Judah (v. 14). This was a “different tribe” from the tribe prescribed by the Law to serve “at the altar” (v. 13).

Hebrews 7:15-19: The author of Hebrews notes that this picture of a change in priesthood would become clear if another priest similar to Melchizedek appeared. By appeared, the author meant a priest who came onto the scene and assumed the function of a priest based not on his genealogy but on “the power of an indestructible life” (v. 16). MacArthur interpreted “indestructible life” to mean “endless life.” He elaborated that Jesus obtained priesthood not based on the Law but based on His deity.³ As the second person of the Godhead, Jesus’ High Priesthood is better because it is endless.

Verse 17 references Psalm 110:4. “The “previous command” that was “annulled” (v. 18) was the Old Testament Law. MacArthur argues the Law was “weak” and was “annulled” because “it could not save or bring about inward change in a person.”⁴ Now, through Christ, we have access to “a better hope,” which allows us to “draw near to God” (v. 19). MacArthur highlighted that this idea of drawing near to God “is the essence of Christianity as compared to the Levitical system.”⁵

In the Old Testament, the priests still had to purify themselves in preparation for coming before the Lord: “Even the priests who come near the Lord must purify themselves or the Lord will break out in anger against them” (Exodus 19:22). Upon Jesus’ death, “Suddenly, the curtain of the sanctuary was split in two from top to bottom; the earth quaked and the rocks were split” (Matthew 27:51). The veil separated people from the presence of God. Under the Law, the priests were the only people who had access to God’s physical presence, and this was even limited to one specific day, the Day of Atonement. Now, because of the work of Jesus, believers can come into the presence of God at any time. Jesus’ priesthood is better.

Hebrews 7:20-22: In contrast to the Levitical priesthood, Jesus’ priesthood came with an oath from God. Again, the author of Hebrews quotes Psalm 110 to highlight the oath God pronounces to make Jesus a priest who would continue forever. As a result, “Jesus has also become the guarantee of a better covenant” (v. 22). As a priest in the lineage of Melchizedek, Jesus has become the mediator of the new covenant. MacArthur notes, “Jesus Himself guarantees the success of His New Covenant of salvation.”⁶

Just as Jesus became the guarantee of the new covenant, Scripture contains other examples of people who became guarantees for others. Paul became a guarantee for Philemon as he sent Philemon back to his home (Philemon 18-19). Judah became a guarantee for Benjamin’s life when Joseph demanded the brothers bring Benjamin to Egypt to receive food (Genesis 43:8-9). Jesus was the ultimate guarantee in which He put Himself in our place.

Hebrews 7:23-28: Whereas there were many Levitical priests because each priest was subject to death, Jesus holds His priestly office forever (vv. 23-24). “Therefore, He is always able to save” anyone who comes to Him (v. 25). Jesus has no need to repeatedly offer sacrifices because He was the ultimate, once-for-all sacrifice (v. 27).

CLOSING

God confirmed Jesus as the High Priest. He is the greater priest who brings a better covenant.