1 For this Melchizedek, king of Salem, priest of the Most High God (El Elyon), who met (encountered) Abraham returning from the slaughter of the kings, and blessed him, 2 To whom also Abraham gave (distributed; divided) a tenth part (tithe) of all; first being, by interpretation, King of righteousness, and after that also King of Salem, which is, King of peace; 3 Without father, without mother, without descent (that is, no priestly father, priestly mother or genealogy record), having neither beginning of days nor end of life, but made like unto the Son of God, abideth (endures) a priest continually (for all time; having an unbroken tenure).
4 Now consider (perceive; behold) how great this man was, unto whom even the patriarch (clan leader), Abraham, gave the tenth of the spoils (booty; first-fruits). 5 And verily (truly) they that are of the sons of Levi, who received the office of the priesthood, have a commandment to take tithes of the people (their cousins) according to the law, that is, of their brethren, though they come out of the loins (hips) of Abraham; 6 But he whose descent is not counted from them received (paid) tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction (argument; dispute) the less (inferior) is blessed of the better (superior). 8 And here men that die (perish because they are human) receive tithes; but there he receiveth them, of whom it is witnessed that he liveth (Christ Jesus is alive forevermore). 9 And as I may so say (one might even say, R. S. V.), Levi also, who receiveth tithes, paid tithes in Abraham. 10 For he was yet in the loins of his father, when Melchizedek met him.
11 If, therefore, perfection were by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise (stand up) after the order (alignment; one after another) of Melchizedek, and not be called after the order of Aaron? 12 For the priesthood being changed (removed), there is made of necessity a change (transfer) also of the law. 13 For he of whom these things are spoken pertaineth (shares) to another (some other) tribe, of which no man gave attendance at the altar. 14 For it is evident (manifested; obvious) that our Lord sprang (arose from) out of Juda, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident (totally evident); for after the similitude (in the likeness) of Melchizedek there ariseth another priest, 16 Who is made, not after the law of a carnal (fleshly) commandment but after the power of an endless (indestructible; indissoluble) life. 17 For he testifieth (witnessed), Thou art a priest forever after the order of Melchizedek (Psalm 110:4). 18 For there is verily an annulling (setting aside) of the commandment going before for the weakness (impotence) and unprofitableness (uselessness) of it. 19 For the law made nothing perfect, but the bringing (introduction) in of a better (higher) hope (assurance) did, by which we draw near (approach; come near) unto God. 20 And inasmuch as not without an oath he was made priest 21 (For those priests were made without an oath, but this with an oath by him that said unto him, The Lord swore and will not repent (regret; change one's attitude), Thou art a priest forever after the order of Melchizedek), 22 By so much was Jesus made a surety (guarantor; underwriter) of a better testament.
23 And they, truly, were many priests, because they were not allowed (were hindered) to continue (abide) by reason of death; 24 But this man, because he continueth
(remains; abides) ever, hath an unchangeable (uninterruptable; permanent) priesthood. 25 Wherefore, he is able (has the power) also to save them to the uttermost (to the extreme; completely) that come unto God by him, seeing he ever liveth to make intercession (deal with; entreat) for them. 26 For such an high priest was fitting (right; proper) for us; who is holy (the Holy One), harmless (blameless; without guile), undefiled (free from qualities foreign in His person), separate (apart) from sinners, and made higher (lifted up) than the heavens; 27 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 (only one time ever), when he offered up (carried up; brought up) himself. 29 For the law maketh men high priests who have infirmity (weakness; sickness; disease), but the word of the oath, which was since the law, maketh the Son, who is consecrated (completed; fulfilled; finished) for evermore.
1 Verse 1 begins again the subject of Melchizedek, the high priest which was taken up by the writer in 5:6. In chapter 7 the writer goes into more detail about Melchizedek. Of course the Bible student in introduced to Melchizedek in Genesis 14:1 where Abraham met (sunantesas from sunantao meaning to encounter or meet) Him as he was returning from the slaughter of the kings after delivering his nephew, Lot. In fact, the writer of Hebrews gives the reader some added information about Melchizedek the priest who ratifies the terms of the Abrahamic covenant which Jehovah God had previously announced to Abraham (Genesis 13:14 - 18). Melchizedek is spoken of as the king of Salem (probably Jerusalem) and priest of the Most High God (El Elyon). El is one of the Hebrew names for God, while Elyon is translated "highest" - hupisto from hupistos meaning higher or highest. Melchizedek could have been a theophany (a manifestation of God in human flesh) or some real individual whom God had chosen to meet Abraham. The name Melchizedek comes from two Hebrew words melchi meaning "my king" and zedek or tsedek meaning "righteous;" so putting the two words together you have "my king is righteous."
There is much speculation regarding this character of the Old Testament. Evidently Jehovah God did not intend that we know any more about him. Melchizedek was to be used as a type in God's plan. It matters not so much what he was as what he appeared to represent. His role, however, in historical drama, though brief, was one of pre-eminent dignity. He was an earthly king as well as a priest. It has been supposed that he was a descendant of Shem and occupied Canaan before its conquest by the Canaanites, and thus belonged to the family which had received the peculiar blessing of Noah. Inferior to Abraham in his personal future, he was superior to him in the actual present. Abraham's hope and prospects were in the bud; Melchizedek's greatness was in its full maturity. Abraham was a king in embryo, the father of kings, the father of priests, the ancestors of him with whom a typical connection should alone rescue the name of Melchizedek from oblivion (Kellar Notes, p. 24).
2 To Melchizedek Abraham gave (emerisen from merizo meaning divided; distributed) a tenth (dekaten from dekate meaning a tithe; a tenth) of all. In this verse Melchizedek's name is interpreted (hermeneuomenos from hermeneuo meaning translated from one language to another) the King of righteousness; King of Salem and King of peace. Abraham's offering to Melchizedek was a voluntary religious offering and not a political tribute. Yeager points out that "the first tither on Biblical record was Abraham and the recipient was Melchizedek. Abraham got the blessing along with the ratification of the divine covenant. Melchizedek got a tenth part of all of the spoil from the battle" (Volume XVI, p. 227). In the heavenly
Melchizedek, King of righteousness, King of Salem and King of Peace are compatible elements met harmoniously in one person.
3 So far as earthly lineage was concerned there is no record that Melchizedek had either priestly father (apator from a privative plus pater meaning father-less), priestly mother (ametor from a privative plus meter meaning mother-less), and he was without priestly descent (agenealogetos meaning genealogy-less; without pedigree). "The record in Genesis tells nothing of any genealogy. Melchizedek stands alone; he is not to be understood as a miraculous being without birth or death. Melchzedek has been made more mysterious than he is by reading into this interpretation what is not there" (Robertson, p. 381). If he descended from a priestly family, there were no records of such. Nor did Melchizedek have beginning of days or ending of life, but he was made like (aphomoiomenos from aphomoioomai meaning resembling; a facsimile) unto the son of God Who abides (emnei from meno meaning dwells; endures) a priest forever (dienekes meaning continually; for all time). We see Melchizedek as a type of the Lord Jesus Christ in that he had no beginning or ending of life; in his priestly work he is eternal. Since Melchizedek appears without any personal history on which rests the peculiar character of his priesthood, he is supposed to have an untransmitted and an unsuperseded priesthood. His personal greatness is illustrated in verses 4 - 10.
4 We are admonished to observe (theoreite from theoreo meaning behold; perceive) how great Melchizedek was because the patriarch (patriarches meaning a clan-leader; ruler of a family) Abraham gave him a tithe of the spoils (akrothinion meaning booty; first fruits; top of the heap) of war. "...It was customary to place the harvest in a heap, and, as the first thing to take off a portion from the top to consecrate as a thank-offering to God" (Barnes Notes, p. 153). With this verse the writer launches into a lengthy discussion of the superiority of the Abrahamic covenant (the covenant of grace) with its Melchizedek priesthood over the Mosaic covenant (the covenant of law) and the priesthood of Aaron. Abraham, the clan-leader of his family considered Melchizedek so great that he was willing to honor him with a tenth of the spoils of war. The Aaronic priesthood began two hundred years after Abraham made his contribution to Melchizedek. Aaron had not been born yet, neither was Levi, Aaron's father. In fact Levi was the great grandson of Abraham, so Aaron and Moses would be Abraham's great, great grandsons. "Abraham was a great man indeed - 'a prince of God' to his neighbors, called 'my friend' by God Himself - but in the account of his interview with Melchizedek, it is Melchizedek who appears as the greater of the two...The superior greatness of Melchizedek appears in two important respects: he accepted tithes from Abraham and bestowed his blessing on Abraham" (Bruce, p. 139).
5 Truly the sons of Levi, the third son of Jacob and founder of the Levitical priesthood (Numbers 1 :47 - 54; 4; 3:23; 18; Leviticus 10:11; Deuteronomy 31:9 - 13), who in their days received commandment from Jehovah God that the children of Israel, the recipients of the law, give of their tithes to the Levitical priesthood despite the fact that they were all descendants (osphuos from osaus meaning loins, or came out of the loins) of Abraham. The cousins of the descendants of Levi were to pay tithes or taxes to the sons of Levi; so they taxed their own flesh and blood.
6 Ironically the tribe of Levi accepted tithes (dedekatoken from dekatoo meaning to received or pay tithes) from their own brothers and cousins although they were all descendants of Abraham. When Abraham, although he was a patriarch, gave tithes to Melchizedek, he was demonstrating that Melchizedek and his priesthood were superior to Aaron and his priesthood. With regard to the many promises made to Abraham see Genesis 12:3, 7; 13:14; 15:5; 17:5; 22:16 - 18. In return for Abraham's tithes Melchizedek said, "...Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God who hath delivered thine enemies into thy hand" (Genesis 14:19, 20).
7 That the inferior (elatton from elasson meaning the lesser) person is always blessed by the superior (kreittonos from kreissos meaning better; more excellent) cannot be disputed (antilogias meaning contradiction; argument). Yeager says, "Since Melchizedek blessed Abraham, and not the other way around, and since Aaron is descended from Abraham, it follows that Melchizedek, the blesser is greater than Abraham, Isaac, Jacob, Levi....Aaron, the blessed. Since Melchizedek typifies Christ, and since some of the Hebrew Christians may have been thinking of going back to the synagogue, it follows that they were about to forsake the superior priest for the inferior one. This is the theme of the entire book of Hebrews" (p. 235). So our Savior is superior to the prophets, angels, Moses and Aaron.
8 The Levitical priesthood received tithes although they were subject to death (apothneskontes from apothnesko meaning to die; perish) because they are human, but the One receiving the tithes from Abraham was an ever living one whether we look at him as Melchizedek or the Christ. Here one has the difference between the Old Covenant (the Law Covenant) and the New Covenant (the Grace Covenant) and the Aaronic priesthood who died because they were human and the Melchizedek or Christian priesthood Who is alive forever more.
9 To sum up the matter (epos meaning so; one might even say; let me put it like this), Levi, in reality tithed tithes (dekatas dedekatotai meaning paid tithes) in Abraham. Both the tithe taker became the tithe payer when Abraham paid tithes to Melchizedek, so Levi and Aaron were subordinate to Jesus Christ, our heavenly Melchizedek.
10 At the time Abraham met Melchizedek Levi was in the loins or hips of Abraham, so technically he paid tithes to Melchizedek. "Both seminally and by representation Levi was present in the person of his great-grandfather on this occasion" (Hughes, p. 253). To the Gentile who pays little attention to genealogical records and family lineage these facts may not be so important, but to the Jew who had the bedrock conviction that he is specially blessed because he is a child of Abraham these facts were of utmost importance. Yeager says, "That Jesus Christ, whom the Jews crucified, as typified by Melchizedek, is superior to the Aaronic priest, who represents him before God, (this) is a sobering thought" (p. 228). The concept of Judaism is over and Christianity is the only way to eternal life; since Judaism with its human priesthood could not save, there is a need for a new priesthood.
11 The Law Covenant was not intended to save the souls of man and insure him of a place in heaven. The Law Covenant was given to point out the inadequacies of man, and the fact that he could not live up to the requirements of the law. Paul wrote in Galatians 3:23 - 25, "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore, the law was our school master (paidagogos; child conductor; tutor) to bring us unto Christ, that we might be justified by faith. But when faith is come, we are no longer under a school master." The Mosaic law taught the sinner that he was not good enough to be saved by his works. Man must learn this fact or he will never trust Christ Jesus. The law taught man that he needed faith, since his good works are not really good, when compared with God's law. Perfection or maturity could never be reached by the sacrifices of the Levitical (Leuitikes meaning from the tribe of Levi) priesthood. Since Jehovah God gave a better priest, Jesus, our Great High Priest, after the order (taxin from taxis meaning alignment; one after another) of Melchizedek arose (anistasthai from anistemi meaning to stand up) He has given evidence that the Aaronic priesthood was obsolete. Perfection or maturity was not available under the Levitical priesthood or through Aaron. In the Apostle Paul's message to those in Antioch in Pisidia he stated, "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:38, 39). He stated further in Galatians 2:16; 3:21, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified...Is the law, then against the promises of God? God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law."
12 When the priesthood was being changed (metatithemenes from metatithemi meaning to transfer; change from one form to another) from Aaronic to Melchizedek there was a necessity to change (metathesis meaning removal; translation) the law. The way into the Holy of Holies was changed when our Savior died at Calvary. For the veil in the Holy of Holies was rent from the top to the bottom thus inviting anyone who would come to God by the blood of the Lord Jesus Christ; the way was made open by His blood. Matthew's account (27:50, 51) reads, "Jesus, when he had cried again with a loud voice, yielded up the spirit. And, behold, the veil of the temple was torn in two from the top to the bottom; and the earth did quake, and the rocks were split..." Mark 15:33 reads about the same. Yeager writes, "The new priesthood created the necessity for a new covenant - or rather the execution of the Abrahamic covenant, which antedated Moses and Aaron by 430 years (Galatians 3:17). Aaron and his bleeding bulls, calves, goats and turtle doves, as an attempt to administer grace, is a monstrosity. Aaron was never intended to administer grace, but to conduct a priesthood that points forward in time to the real priesthood" (p. 242).
13 Since the tribe of Levi and his priesthood were superseded another priesthood was instituted with another tribe, the tribe of Judah comes to the forefront. Our Lord Jesus Christ descended from the tribe of Judah of which nothing was predicted about a priesthood. Jesus was a descendant of Judah through Mary by way of David, Nathan and Eli, Mary's father (see Luke 3:23, 24). No one from the tribe of Judah ever officiated at the altar of sacrifice; in fact, all but the tribe of Levi were forbidden. Although Levi could be a priest; only Judah could produce a king. The blessing which Jacob gave Judah in Genesis 49:10 seems to point to a Savior-King, "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." The scepter is a rod or baton borne by a sovereign as an emblem of authority. Shiloh has been interpreted two ways: (1) "whose it is" or (2) "to whom it belongs" with reference to the Messiah's reign and the prophecy of Ezekiel 21:27. Jesus Christ, a descendant of Judah, is both Priest and King. As a Priest, He is King of Salem, King of Peace and as King He is King of Righteousness. Levi had no kingly power, while Judah had no priestly function. Jesus is priest of a higher office than that of Levi; His order is from Melchizedek. He is both Prophet and Priest and one day soon He will be King of kings and Lord of lords.
14 It is very evident (prodelon from prodelos meaning manifested; obvious) that the Lord Jesus Christ did not come from the tribe of Levi but rather He sprang from (anatetalken from anatello meaning to arise from) the tribe of Judah, and nothing is said about any priests coming from the tribe of Judah. Christ Jesus did not come from the tribe of Levi, nor a similar (allos) tribe, but rather from a tribe of a different (heteros) kind. Moses wrote nothing of the priesthood coming from the tribe of Judah. When the student reads Luke 3:23ff and traces the genealogy of Jesus through Mary, he finds that through fifty generations Jesus descended from Judah himself (verse 33). Our Lord was designated as the "the Lamb of God" (John 1:29); "the Lion of the Tribe of Judah" (Revelation 5:5); "the Rod out of the stem of Jessie and a Branch" (Isaiah 11:1); "the Root and the Offspring of David" (Revelation 5:5; 22:16); and "the bright and morning Star" (Revelation 22:16).
15 It is further evident (katadelon from katadelos meaning totally evident) that there will arise another priest (a different priest - heireus heteros) after the similitude (omoioteta from omoiotes meaning likeness) of Melchizedek. When the Law Covenant was superseded by the Grace Covenant there was of necessity a change in the priesthood. Our Lord was like Melchizedek rather than Aaron, for our High Priest is alive forevermore while the Aaronic priests died one by one. No priest of Aaron's line could have been described as "a priest forever."
16 Our High Priest was made not after the carnal (sarkines from sarkinos meaning of the flesh) commandment but rather after the power of an endless (akatalutou from akatalutos meaning indestructible or indissoluble) life. All the Aaronic priests were mortal, one was succeeded by another because of death. In fact some of the priests were not only mortal, some of them were downright corrupt; i.e., Nadab and Abihu who offered strange fire upon the altar of incense.
17 Jehovah God had testified (maratureitai from martureo meaning witness; gave testimony) and inspired David to write in Psalm 110:4, "...Thou art a priest after the order of Melchizedek." This verse as well as preceding verses contrast Messiah's immortality against Aaron and his clan's mortality.
18 A disannulling (athetesis meaning to abolish, set aside or put away) of the previous commandment took place because of its weakness (asthenes meaning feeble or impotent) and unprofitableness (anopheles meaning useless). Jehovah God phased out the old (law) covenant and replaced it with a new (grace) covenant because the law covenant was weak and impractical. When Paul wrote to the Romans he said, "For what the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (8:3, 4). The Aaronic priesthood and the law were impotent and inoperative; and as such were swept away together, and replaced by a better hope. This spiritual hope brings the spiritual alien into the manifest presence of God.
19 The law made nothing perfect or mature, but the bringing in (epeistagoge meaning introducing) of a better (kreittonos from kreitton meaning higher or superior) hope (elpidos from elpis meaning assurance) did make it possible to draw nigh (eggizomen from eggizo meaning approach or come near) to Jehovah God. The law never did bring one person up to a standard of perfection which pleased God; thus, the need for the covenant of grace. A better hope or assurance arose in the Person of the Lord Jesus Christ. The law was as a mirror; one can see the stains or dirty smudges on his face in a mirror; however, the mirror is useless to remove the stains. So the Law was a mirror into which mankind could look and see how far short he fell in measuring up to God's standards. It takes the blood of Jesus to cleanse man from his sins. I John 3:2, 3 reads, "Beloved, now we are the children of God, and it doth not yet appear what we shall be, but when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure." The moral law demanded perfection, but had no power to turn its shadows into substance. The moral law was impotent on account of the carnal nature that received its commands; the ceremonial law was impotent on account of the carnal elements of which it consisted (Kellar Notes, p. 26).
20 - 22 Jesus, our Savior, was made a priest by the oath and affirmation of Jehovah God, just as the Aaronic priests were made without an oath. Jesus was sworn in by the oath of God Who will not repent (metamelethesetai from metamelomai meaning to regret or change one's attitude), so He is the surety (egguos meaning guarantor; underwriter) of a better testament because He is a priest forever. The words "after the order of Melchizedek" are not in the Greek text; probably these words were added by an over-anxious scribe who wanted this verse to conform to Psalms 110:4; Hebrews 5:6; 5:10; 6:20; 7:17. The solemnity of the oath with which this priesthood was inaugurated is the measure of its superiority or excellence. From the standpoint of God, it is true, nothing can enhance the weight of His promise; the oath is added in accommodation of human weakness and human usages. Christ is surety of this new covenant as the high priest in the heavenly sanctuary, perpetual and unfailing, in embolding his people to draw near to God, assured that the throne of justice has become a throne of grace. Christ is surety, not to God on behalf of His people, but to them on behalf of God. Spurgeon writes of the surety of our Savior thus: "(Christ) is so because we are absolutely certain that the covenant of grace will stand because the Redeemer has come into the world and has died for us. The covenant now reads as a legacy, or a will, the will of God, the New Testament of the Most High. Christ has made it so, and the very fact that there is such a person as Jesus Christ, the Son of Man, living, bleeding, dying, risen, reigning, is the proof that this covenant stands secure though earth's old columns bow" (B. I. Volume LI, p. 580).
MacArthur tells the story of a young lady who was deeply in debt; she was in an almost hopeless financial situation. She met a young man, and they fell deeply in love with each other. She hesitated to marry him because of her financial situation; nevertheless, she disclosed her situation to him. His reply was, "Don't worry, I'll pay all your debts. Just leave them to me." Before the wedding he gave her a beautiful engagement ring and reassured her that things would be alright. She had every reason to be hopeful. They were married and sure enough he paid off all her debts and informed her that he was wealthy beyond compare. Not only was he wealthy, but he opened a joint checking account with her. She would never again
need to be concerned about debts. From that time on she was secure in the riches of the one she loved and who loved her (pp. 192, 193). Is that not what our Savior has done for us?
23 During the priesthood of the tribe of Levi, there were many (pleiones from pleion meaning very many) priests, one succeeding the other, because they were not suffered (koluesthai from koluo meaning to hinder; forbid) to continue (paramenein from parameno meaning to abide; persevere) because of physical death. A priest did not serve too long because death would overtake him. Because they were human and mortals they died while serving the people. The Psalmist wrote, "The days of our years are threescore years and ten; and if, by reason of strength, they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away" (90:10). The writer of Hebrews wrote (9:27), "It is appointed unto men once to die, but after this the judgment." Aaron was the first high priest, and he was the first high priest to die. Numbers 20:28, 29 read, "And Moses stripped Aaron of his garments, and put them upon Eleazar, his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel." Later, after the settlement of the land of Canaan, Eleazar died in his turn (Joshua 24:33) and was succeeded by his son Phinehas; and so the tale went on and on. "In generation after generation the high priest died and his office passed to another, until all (so Josephus reckons) eighty-three high priests officiated from Aaron to the fall of the Second Temple in A. D. 70" (Bruce, p. 152).
24 Because of our frailties people die; the priesthood was always changing, but there is One Who ever liveth. His priesthood never changes or is unchangeable (aparabaton from aparabatos which means uninterruptable or permanent), for He is the Lord Jesus Christ Who was dead but now is alive forevermore. The Aaronic priesthood were hindered from serving permanently because of death, but the priesthood of the Lord Jesus has tenure. His priesthood is non-transferrable to a successor, because He will never die again. Romans 6:8 - 10 read, "Now if we be dead with Christ, we believe that we shall also live with him, knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God."
25 Because Jesus died once and now lies forever, He is able (dunatai from dunamai meaning has power) to save them to the uttermost (pantelis from panteles meaning to the very end; to the extreme) that come unto God by Him, seeing He ever liveth to make intercession (entugchanein from entugchano meaning to deal with; to entreat) for them. Because Jesus conquered death, He has almighty power to save everyone who will come to Him by faith and trust Him to save him. No case is too difficult, no one has gone too deep into sin, no one's sins are too black but what Jesus can save him. He can save and preserve the saved ones to the end or to the extreme. For those who sin accidently, we have an Advocate with the Father; He is our Intercessor; that is, He "pleads our case" or entreats for us to the heavenly Father. Barnes says of Christ's intercession, "The general meaning (of intercession) is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life...He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes, and is the pledge or security for us that the law shall be honored and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever by exhausted" (p. 164).
I John 2:1, 2 read, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In I Timothy 2:5, 6 the Apostle Paul wrote, "For there is one God, and one mediator between God and men, the man, Christ Jesus, who gave himself a ransom for all, to be testified in due time." The intercessory work of our Savior at the right hand of majesty on high is not just a doctrine of the writer of Hebrews; it appears in one of Paul's great lyric outbursts in Romans 8:33ff, "Who shall lay any thing to the charge of God's elect? Shall God that justifieth? Who is he that condemneth? Shall Christ that died, ye rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us?" Bruce writes, "In these words we may trace the echo of an early Christian confession of faith, which in addition to acknowledging the death, resurrection and enthronement of Christ made mention also of His intercessory ministry" (p. 154).
26 Jesus Christ was the High Priest that became us (eprepen from prepo meaning fitting; proper); Christ was the One we needed; "for He is holy (osios meaning the Holy One), harmless (akakos meaning blameless; without guilt), undefiled (amiantos meaning unstained; free from any thing foreign), separate (kechorismenos from chorizomai meaning apart) from sinners, and made higher than the heavens." Several characteristics are given in this verse concerning our Savior and Intercessor (Mediator, Advocate). He had no qualities about Him that would negate or disqualify Him for the task at hand.
27 The Aaronic priests were human just like their subjects; they had to offer sacrifices daily for their own sins (they were sinners like the rest of us), not so with our Savior; He had no sins. When He had offered up Himself for our sins, He was resurrected and ascended to glory by the power of the heavenly Father. He had this satisfaction that He pleased the Father in everything He did. Our Advocate and Mediator offered (anenegkas from anegegkas meaning to carry up; bring up) Himself once for all (ephapax meaning only one time ever). Yeager states, "Aaron first offered for his own sins; then (secondly) for the sins of the people. Jesus Christ, unlike Aaron, carried on a preisthood that depends, not upon a daily (monthly, yearly, periodically) repetitious offering for us - His own and those of the people - Why not? Because 'that He did' 'not repetitiously, but once for all'...Aaron needed to come again and again, under pressure of a continuing necessity, whereas Christ made a one-time sacrifice that is permanently and hence eternally efficacious" (p. 262).
28 Under the Old Testament economy the priests had infirmity (astheneian from astheneia meaning weakness, sickness and disease) but under grace and God's new economy the Son is made a priest and consecrated (telteleiomenon from teleioo meaning perfect; complete; finished) forever more. Galatians 4:4, 5 read, "But, when the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." The Old Testament priests were only typical and temporary; on God's own timetable, He sent His Son to replace the temporary and infirm priesthood of Aaron.
| Heb. Intro. | Heb 1 | Heb 2 | Heb 3 | Heb 4 | Heb 5 |
| Heb 6 | Heb 7 | Heb 8 | Heb 9 | Heb 10 | Heb 11 |
| Heb 12 | Heb 13 | Heb Bib |