Posts Tagged 'High Priest'

The Mystery of Melchizedek

He lived in the mists of antiquity. He was a king and a priest of God during a time when a great spiritual darkness shrouded the world; when mankind was worshiping gods created by the work of their hands and from the imaginations. The Bible describes Melchizedek as a priest without beginning and without end. He is mentioned very briefly only a couple of times in the Old Testament and discussed in one chapter in the New Testament. Yet he is important; he is such a key character in Scripture that he is compared to the Son of God.

Who was this enigmatic man? Where did he come from? Why is he so important? What can we learn from Melchizedek?

A brief encounter

We first read of Melchizedek in Genesis 14 –

Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand.” Then Abram gave him a tenth of everything. (Genesis 14:18 – 20 | TNIV)

And that’s it. Abram’s chance meeting with Melchizedek came about in an odd way. The patriarch’s scurrilous nephew, Lot, had moved into the thoroughly godless and wicked city of Sodom and became enmeshed in its political life. After a group of Eastern kings defeated Sodom, they took Lot and other citizens captive and it was up to Father Abraham to rescue Lot and the others. Though he was not a military man or a man of violence whatsoever, Abraham led a highly successful campaign and rescued his wayward, troublesome nephew and the others.

On his way home, he passed by Salem, or as it later became known, Jerusalem, where he met Melchizedek, paid him a tithe and was blessed by this strange priest.

But just who was Melchizedek? He was the ruler of Salem, which became Jerusalem. Salem was a city-state, not a country, and in the ancient Near East these city-states dotted the landscape and many of them were ruled over by men who were referred to as “king.” These were not countries or kingdoms, just very large, often influential cities. Many of these city-states were ruled by men who functioned as both a king and a priest. Religion was very important back then and while the Israelites would distinguish between a king and a priest – the king descending from the line of Judah through David and the priests coming from the line of Levi through Aaron – the two offices were usually mixed together among the cities and nations that surrounded ancient Israel. Interestingly, Sumerian cities of the time were ruled by the ensis, priests who claimed to be representatives of the gods themselves and the Egyptians were ruled by men who had supposedly close ties to the various deities they worshipped.

But Melchizedek is an anachronism. It is said that he was a priest of El Elyon, or “the most high God.” El Elyon was one of the names of the God Abram worshipped and he saw in this priest of Salem a kindred spirit. They worshipped the one true God. That’s an amazing thing that even during those days of widespread idolatry and idol worship there were those few who worshipped the one true God who were not part of Abram’s family.

A New Testament teaching

We don’t read anything else of substance about Melchizedek until the writer to the Hebrews brings him up in Hebrews 6 –

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek. (Hebrews 6:19, 20 | TNIV)

That Jesus has become a high priest forever isn’t news. Many verses in the New Testament teach this. But that phrase, “in the order of Melchizedek” is a baffler to be sure. To understand that phrase, we need to understand the nature of this letter written to Hebrew Christians.

The writer of this letter is unknown to us. Some think it was Paul; perhaps it was. Whoever it was, his (or her) purpose was to show these Hebrew Christians how superior Jesus Christ and their new faith based on His divine teachings were over their former religion, Judaism. The author wasn’t dissing Judaism, but rather showing his readers that Christianity was better; that Judaism was a thing of the past; that the New Covenant was in every way superior to the Old Covenant. This involved demonstrating the superiority of Jesus over the priests of that Old Covenant.

Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. (Hebrews 4:14, 15 | TNIV)

The readers of this letter were apparently beginning to wander away from the teachings of the apostles and the truth of the Gospel, back into their old faith of Judaism. Part of the teachings of Judaism involved complete dependence upon the priests. To discourage a return to that, the writer to the Hebrews had to prove that Jesus Christ was a new and improved priest. Why go back to the old priest who didn’t empathize with the people and their problems when they could enjoy the ministry of the new Priest who had gone through everything they were going through? That new priest is Jesus Christ! Not only that, this new priest isn’t ministering in a temple here on earth, but He is in Heaven, ministering before God. You can’t do better than that!

In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, “You are my Son; today I have become your Father.” And he says in another place, “You are a priest forever, in the order of Melchizedek. ” During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Son though he was, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek. (Hebrews 5:5 – 10 | TNIV)

Furthermore, this new priest was appointed by God Himself! He didn’t become a priest because that’s what His father did and His grandfather did. God the Father made Jesus the Son the last priest man would ever need. That in itself makes Jesus superior to any priest that came before Him or was practicing in the days of the Hebrews.

Part of the argument the writer to the Hebrews used in proving the superiority of Jesus over any priest, was declaring that He was a priest “in the order of Melchizedek.” He took an obscure character from his ancient history to drive home the point that Jesus Christ was the last, best priest.

The greatness of Melchizedek

To prove the superiority of Jesus Christ, first the writer proves the greatness of Melchizedek. He already wrote that Jesus is a priest “like” Melchizedek, so it follows that he must show why he thought so highly of Melchizedek by rehashing the only thing anybody knows about him: His run in with Abram, or Abraham, the father of the Jewish faith. As far as the the writer to the Hebrews is concerned, Melchizedek was great and he himself was superior to any Jewish priest because the great patriarch paid him tithes and in return, Melchizedek blessed Abram. Further, there’s this observation:

Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever. (Hebrews 7:3 | TNIV)

That verse makes Melchizedek sound all mysterious and supernatural, but he wasn’t. That phrase, “without father or mother,” was used in Greek literature mostly of orphans whose parentage was unknown, or for illegitimate children, or in referencing people from the lower classes or from unimportant, or questionable families. All that is being said here of Melchizedek is that we have no record of his family or of his lineage and that his priesthood – not his life – was without beginning or end. In other words, there was simply no account of him ever becoming a priest nor of his retirement. To the Jew who was obsessed with the very strict Levitical law, it was not possible for anybody to serve as a priest if he didn’t have priestly parents. But – and here’s his point – Moses himself in the book of Genesis called Melchizedek “the priest of the most high God” even though the man himself had zero credentials! Melchizedek had no official pedigree. In that respect, Melchizedek was similar to the Son of God, who was without the normal priestly pedigree. You should have noticed something significant here: It is Melchizedek being compared to Christ, not the other way around. The great earthly priest Melchizedek is “like” the heavenly priest Jesus Christ in three ways which will be emphasized in the verses to come:

• Jesus Christ’s priesthood is not a Levitical one. It’s better.
• Jesus Christ’s order of priesthood is far superior to the Levitical order.
• Jesus Christ’s priesthood will last forever; it will never end.

The tithe

Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, from their kindred—even though their kindred are descended from Abraham. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. (Hebrews 7:4 – 6 | TNIV)

That’s a powerful paragraph that most of us don’t see as being powerful. But had you been a Hebrew reading it, it would have knocked your socks off. What’s being said here is truly profound. The tithe was a requirement of the Law. It was not voluntary. Add to that the fact that Levi himself was a descendant of Abraham, the tithe then is seen as a “family matter.” But Melchizedek was a complete outsider; he was not entitled to collect anything from Abram, so paying homage to Melchizedek in the form of a tithe was a sign of subservience on the patriarch’s part. Or to put it another way, Levi (earthly priests) can’t claim to be great because the tithes paid them are, (1) a matter of Law, not voluntary; (2) part of a family obligation, that is, people paid priests the tithe and the priest was a always a relative.

The blessing

So Abram honored Melchizedek by voluntarily paying him a tithe, something he was in no way obligated to do. But Melchizedek turned around a blessed Abram. The Old Testament blessing was a huge deal, even though it may not be to us. The older, the wiser, the highly respected always blessed the younger, the lesser. The fact that Melchizedek blessed Abram showed that the priest of Salem was in a superior position to that of the patriarch. The one receiving the blessing was always in the inferior position to the one giving the blessing, and in receiving the blessing, Abram was essentially testifying that he needed it – that he was in need of a blessing.

In paying tithes, Abram was paying homage, which was a religious act, and in receiving Melchizedek’s blessing, he was willfully putting himself in the position of beneficiary. Both of these events showed Melchizedek’s superiority over Abram.

Greater than Levi

But what does Abram have to do with the priests of Levi? Levi wasn’t even born yet!

In the one case, the tenth is collected by those who die; but in the other case, by him who is declared to be living. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor. (Hebrews 7:8 – 10 | TNIV)

How great was Melchizedek? Well, tithes are received by priests who will die. No earthly priest was eternal; they all died. The writer to the Hebrews isn’t saying that Melchizedek is eternal but that his memory is. That is, who remembers a priest after he has died? Sure, he collected the tithe during his years of service, but when he died another priest stepped in and the former priest was soon forgotten. That’s not the case with Melchizedek. Centuries after Abram paid tithes to him, he was still being talked about! It was as if he was eternal, in that sense. What’s more, Abram in paying tithes to Melchizedek was acting on behalf of all those who would descend from him, even Levi, from whom would come all the priests of Judaism. That’s quite an argument, bolstering the greatness of this man, Melchizedek.

Perfection finally in another Covenant

If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? For when the priesthood is changed, the law must be changed also. (Hebrews 7:11, 12 | TNIV)

The Jews firmly believed that their system of approaching God was as good as it gets. But the fact that another Priest came who was not of the Levitical priesthood proved that what they had was not all there was. A new Priest, not of Levi but of Judah, meant a change in the Law was necessary, hence the New Covenant. This new Priest, Jesus Christ, was appointed by God Himself, and He Himself sidestepped the rules of the Old Covenant, therefore His Priest would be administering this New, divinely given Covenant.

He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. For it is declared: “You are a priest forever, in the order of Melchizedek.” (Hebrews 7:13 – 17 | TNIV)

Beginning with the last verse first, the writer quotes from Psalm 110. The point of Psalm 110 is to give us some information about the Messiah, namely that the Messiah would be a Warrior King:

The Lord says to my lord: “Sit at my right hand until I make your enemies a footstool for your feet.” The Lord will extend your mighty scepter from Zion, saying, “Rule in the midst of your enemies.” Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning’s womb. (Psalm 110:1 – 3 | TNIV)

But, at the same time, the promised Messiah would also be a priest:

The Lord has sworn and will not change his mind: “You are a priest forever, in the order of Melchizedek. “. (Psalm 110:4 | TNIV)

That verse is the climax of the whole psalm. God the Father has submitted Himself to an irrevocable oath that the Messiah is, or will be, a Priest. But – and here’s the big point – not a Levitical priest; He will be a “Melchizedek priest.”

That’s the whole emphasis of Hebrews 5 – 7: Jesus Christ is far superior to the ancient line of earthly priests. As royalty, He descended from the tribe of Judah:

For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. (Hebrews 7:14 | TNIV)

But as a priest, He did not come from Levi. He will be a priest like Melchizedek. This ancient priest was a priest of God yet he preceded Levi just as Christ is a Priest distinct from and superior to the Levites.

Because of this oath, Jesus has become the guarantor of a better covenant. Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. (Hebrews 7:22 – 24 | TNIV)

You can see, I hope, how clever the writer to the Hebrews was. He took a historic person his readers would have been familiar with and used him as way to explain why Jesus Christ, the Messiah-Priest, is superior to the earthly priests they seemed to have been so loathe to give up.

We can also see how wonderfully the New Testament interprets and reveals the Old Testament, showing the relevance of obscure passages so that believers in the 21st century can see the integrity and majesty of God’s Word.



Hebrews 9:6—10; 10:1—18

In this letter to the Hebrews, its author has devoted many verses discussing the material surroundings in which various sacrifices took place. In the first five verses, we read about what was in the Holy Place and beginning with verse 6, the author moves on to the topic of the ministry of the earthly priests.

1. Inadequate sacrifices, Hebrews 9:6—10; 10:1—4

a. The earthly tabernacle, 9:6—10

The priestly duties on a day-to-day basis took place in what was known as “the outer room.” In this room took place their regular duties, which included things like burning incense, setting out the loaves of bread, and trimming the lamps. All that took place in this “outer room” concerned simple ritualistic worship. It was all very formal and cold and lacked the intimacy of what went on in the “Holy Place.”

Into the second room, the “Holy Place,” went the Levitical High Priest, alone, several times a day, ONE a year. Earlier in the wilderness, it was Moses who went into the “Holy Place,” and there he met with God face-to-face. When the High Priest went in, he went in representing all the people, symbolized by the breastplate he wore, on which were affixed precious stones, one for each tribe. In essence, the priest engaged in a “vicarious liturgy,” in that his mission was to make atonement for his sins and the sins of all the people. The sins he was atoning for were the “sins of ignorance.”

Going into the Holy Place was dangerous—very dangerous. The High Priest had to do everything just right, exactly as prescribed by the Law. In fact, it was considered so dangerous that, according to rabbinical teaching, the High Priest took care to keep his prayers short, so as “not to put Israel in harm.”

According to the author of Hebrews, it was the Holy Spirit’s purpose to take the pattern established by the Tabernacle/Temple worship services, and use it as an illustration to show how inadequate it really was.

This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. (verse 9)

The reason this whole system was inferior was that in spite of how careful the priests and High Priest were in carrying out their duties, it was all ceremonial; nothing really changed in the people. For example, all the blood used never stopped the people from sinning. The scape goat, that symbolically carried the sins of Israel way out into the desert, symbolically separating those sins from the people, really served to illustrate how God separates our sins from us so that we never see them again. Yet, the people of Israel did see their sins over and over again for their consciences were never cleared. It was obvious there was nothing permanent about any of the OT sacrifices.

b. A shadow of good things, 10:1—4

The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. (verse 1)

Something else that was made clear in the inadequacy of the Law, was that the way to God was closed. Nobody could get close to Him, with the exception of the High Priest, and even that was no occasion for joy, but fear. Because of their sin, the people of Israel were locked out of a relationship with their God. Their hearts longed to be set free from those sins. Their situation reminds us of Charles Wesley’s powerful words:

Come, Thou long-expected Jesus,
Born to set Thy people free;
From our fears and sins release us;
Let us find our rest in Thee.
Israel’s strength and Consolation,
Hope of all the earth Thou art;
Dear Desire of every nation,
Joy of every longing heart.

Even though nothing in the OT sacrificial system did anything to free anybody from their sins, there was a purpose: it showed the people how holy and righteous God was and how sinful they were. In essence, all the ceremonies at the Tabernacle/Temple did was to remind the people how good God was and how bad they were. It made them long for something better. In that sense, it was merely a shadow of that “something better.”

What should be noted, though, is that at no time is Hebrews ever critical about the OT sacrificial system. All this letter does is point out how inadequate it was.

2. God’s perfect sacrifice, Hebrews 10:5—10

a. A divine sacrifice, verses 5—8

The writer of this letter always defers to Scripture to cinch his argument, and in these verses he does it again. The old way was powerless in dealing with the sin problem, therefore a new way needed to be provided. The citation from Psalm 40 gives the reason for the Incarnation, and the speaker is the second Person of the Trinity:

Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased. Then I said, ‘Here I am—it is written about me in the scroll—I have come to do your will, O God. (verses 5—7)

What was necessary for the forgiveness of sin was a sacrifice sufficient to atone for those for sins. That “body” for sacrifice had been prepared by God for Christ. In the Father’s eternal plan, the Son would be clothed with the flesh of man in order to offer Himself as the perfect, all-sufficient atoning sacrifice for the sins of the world.

The OT sacrifices were all substitutionary in nature, but what God really wanted was for the people to simply practice obedience to His revealed Word. In that, the Son excelled. So, here is why God’s “new way” was so superior to the “old way.” Jesus Christ was the perfect sacrifice and He offered Himself perfectly.

b. A willing sacrifice, verses 9, 10

Then he said, “Here I am, I have come to do your will.” He sets aside the first to establish the second. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

The annual sacrifices were inadequate and unpleasing to God because the corresponding obedience from the people was missing. This, coupled with the Son’s completely willing obedience to offer Himself as the perfect atoning, substitutionary sacrifice, spelled the end of the old way. What Christ did was totally within the will of God so that no other way would ever be needed.

Another way to put this is that Christ’s once-for-all sacrifice is the foundation and the means of our sanctification because what He did He did willingly, in obedience to the Father’s perfect will. Behind the Incarnation was God’s plan that was actually recorded in Isaiah 53.

The sacrifice of Christ on the Cross was no martyrdom; it was the climax of an eternal plan. This is a very profound thought. At Creation, God gave man free will. Knowing what man would do with that free will, God had prepared beforehand a plan to deal with it. Calvary was not a surprise or a disappointment to God. The body, the life, the death, and the Atonement were all part of that great plan of God. We just benefited from it.

3. The results of Christ’s sacrifice, Hebrews 10:11—18

a. Christ seated at God’s right hand, verses 11—13

Every priest—not just the High Priest—worked all the time. They had duties to perform all day, every day. Their work was never done. But when Christ’s work was done, He was able to sit down at God’s right hand, traditionally a place of authority, because His redemptive work was finished. The contrasts between the ongoing work of the earthly priests with the finished work of our Heavenly Priest is stark and powerful. In the one case, the sacrifices go on and on and on, the blood of animals never stops flowing. The priests never, ever sit down. In the other case, Jesus Christ shed His blood, offereingHimself one time then sat down, His work finished. In the once case, the earthly High Priest ALONEentered into God’s presence ONE day a year. In the other case, Jesus Christ rests in God’s presence,  making a way for us to fellowship with God.

b. Holiness made possible, verse 14

because by one sacrifice he has made perfect forever those who are being made holy.

To be “made perfect” does not mean there is no need for further growth on our part. It means that all believers have been brought to an experience where they are made complete in Christ. In Christ, we lack nothing that is needed to be saved. When sins are forgiven fully by God in Christ, and forgiveness fully received through personal repentance and personal faith in Christ, nothing else needs to be done.

c. Inner witness given, verses 15, 16

The Holy Spirit also testifies to us about this. First he says: “This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.”

How good do Christians have it? We have the witness of God’s Word on the inside to guide us. Strictly, this is referring to the great prophecy given in Jeremiah and quoted in Hebrews 8:8—12. Whereas under the old covenant, God’s Word was on stone tablets, under this new and improved covenant, His Word is planted in our hearts. What Jeremiah promised, Christ delivered.

d. Sins cleared out, verses 17, 18

Then he adds: “Their sins and lawless acts I will remember no more.” And where these have been forgiven, there is no longer any sacrifice for sin.

This might be the most comforting provision of the new covenant: assurance that our sins are really and truly forgiven. Can you imagine the stress of never knowing your standing before God? Of never knowing what He thinks of you? The Christian never need doubt what his standing before God is! He is forgiven! He is clothed in the righteousness of Christ! His sins are blotted out, never be brought to His charge again.

What the old covenant couldn’t do, the new one does, completely and perfectly. Verse 18 succinctly ends the author’s discussion. If there are no more sins to be forgiven, then the work is done. Scholfied famously said this:

The difference between the Atonement as set forth in the Old Testament and as presented in the New is that in the former case the sheep died for the shepherd; in the latter, the Shepherd died for the sheep.


Hebrews 4:14—16; 5:1—10; 7:1—8:6

The high priest was of singular importance in Jewish worship. Since Christians do not have an equivalent office, it is difficult to grasp the power of the comparison of Christ to the Jewish high priest. In a nutshell, the primary duty of the high priest was to represent the people before God and to represent God before the people. His was a position of mediator; teaching the people God’s Law and seeking God’s will for the people. Without a high priest, there could be no temple worship.

In Hebrews, we learn that Jesus Christ fulfilled the high priest’s duties flawlessly; so perfect and effective was His work that Jesus far surpassed any earthly high priest. The high priest of the Jewish faith wasn’t perfect; his work was not perfect. Jesus, though, is different. David Wilkerson captured this when he wrote:

Jesus is capable of bringing all the needs, pain, cries, and prayers of His people before the Father—at one time, at any time—and making intercession simultaneously for all of them. You Advocate knows your address. He has counted ever hair on your head. He knows your every thought, feels your every pain, hears your every cry.

1. Christ’s Eternal Priesthood, Hebrews 5:1—10

An understanding high priest, verses 1—3

Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins. He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.

A major purpose of this letter to the Hebrews was to show how superior Jesus Christ was to certain “heroes” of the Jewish faith. He was a Redeemer, Ruler, and Revealer of God far superior than was Moses. Jesus is also a high priest far superior to another Jewish hero, Aaron.

To establish Jesus’ qualifications to serve as a high priest, the writer of this letter stresses three well-known prerequisites for earthly high priests that Jesus, in fact, fulfilled:

  1. He was selected from men. Why is this so important as it relates to Jesus? It’s because only a man is able to completely empathize with another man. For example, a man cannot know what a dog is thinking and a dog cannot know what a man is thinking. Jesus isn’t so far above man that He is so far removed from us that He cannot relate to us! It’s clear that the Son of God was also the Son of Man; He can completely identify with the people He is interceding for.

  2. He represent men before God. Jesus, as One perfect man is able to represent all men before God.

  3. He offers gifts and sacrifices to atone for sins just as the earthly high priest did. The first term, “gifts,” refers to all offerings of the Jewish faith, bloodless or bloody. The second term, “sacrifices,” has a reference to the shed blood of the particular offering. How do these two things relate to Jesus? In theology, Jesus is said to have practiced both “active” and “passive” obedience. In His life, Christ obeyed His Father perfectly and never stepped outside of His will. This was Christ’s “active obedience.” But when Christ submitted to the bloody death on the Cross for the sins of all men, He demonstrated “passive obedience.”

But the high priest’s work also involved compassion; he had to be able to totally identify with the needs of the people. He didn’t side with the sinner against God, but he did have an understanding of human weakness and frailty. He was able to be like this because, as was stated previously, he came from the ranks of sinners, even though He Himself never sinned. How perfectly does Jesus meet this requirement? Our Lord knows that we are not perfect; He understands the weaknesses of human nature and He is able to, while not excusing our failings, at least represent them accurately before God in a reasonable way. Compassion does not equal tolerance, however. It simply guarantees that our sins will be dealt with with complete understanding, never in an over-the-top, heavy-handed manner, nor will they ignored. Thanks to Jesus’ perfect intercession on our behalf, God knows our hearts absolutely perfectly.

b. An ordained, suffering, perfected high priest, verses 4—10

No one takes this honor upon himself; he must be called by God, just as Aaron was. So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, “You are my Son; today I have become your Father.” And he says in another place, “You are a priest forever, in the order of Melchizedek.” During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.

A high priest, according to the Jewish faith, had to be called of God. For just anybody to do the work of a high priest was a terrible and punishable offense, as King Saul found out the hard way. Personal choice didn’t figure into becoming a high priest; it all rested on a divine call.

Jesus, even though He was not of Aaron’s family line, as all high priests were to be, was nonetheless called and ordained of God, as noted by God Himself in Psalm 110:4. This would have been a very powerful argument in support of Jesus’ high priestly qualification. It was a big deal to the Jews, and it should be for us as well. God is totally sovereign and called and appointed His perfect Son to be our intercessor.

Our great High Priest “learned obedience” and was “made perfect.” What does that mean? Was Jesus lacking something? Not at all. While He was suffering on the Cross, our Lord could have called 10,000 angels to save Him. He had all the power of heaven available to Him, but Jesus exercised perfect discipline and submitted to His Father’s will. Discipline is a mark of sonship. Jesus executed His assigned duties and completed His mission perfectly, without error. That’s the sense of the use of the word “perfected,” that is, there was nothing left for Jesus to do.

2. Melchizedek, a type (example) of Christ, Hebrews 7:1—17)

This is a fascinating chapter and the character of Melchizedek has fascinated people for centuries. Who was this man, where did he come from, and why is Jesus like Him?

The only time Melchizedek is mentioned in the Bible is in Genesis 14, where he is referred to as the ruler of Salem, a city which would later become Jerusalem. In the ancient near east, cities were often ruled by men who were called “kings.” In the Jewish faith, which didn’t exist in Genesis 14, kings could not be priests, but Melchizedek is also referred to as a “priest.” So we see in this one man, Melchizedek, two offices or two duties: king and priest.

Melchizedek is also said to have been a priest of El Elyon, or “the most high God,” one of God’s names in the Old Testament. The really interesting thing about this is that we learn there were other people besides Abraham who knew of and worshipped the one true God! We aren’t told how these isolated people found God. Did He reveal Himself to the people of Salem?  The Bible is silent about this, but there is no doubt that Melchizedek was a true believer.

The name, Melchizedek, is given as a reason why he is a type or example of Christ. “Melchizedek” is, in fact, a compound name. “Melech” means “king” and “zedek” means “righteousness.” So, “Melchizedek” means “king of righteousness.”

But he was also the “melech” or king of Salem. “Salem” is a word related to the Hebrew “shalom” (or “salam” in the Arabic, a language not dissimilar to Hebrew) meaning “peace.” So the man who blessed Abraham was both a king of righteousness and a king of peace! This brings Psalm 85:10 to mind:

Love and faithfulness meet together; righteousness and peace kiss each other.

This is an ideal combination, and it is found in Christ. “Righteousness” is an attribute of God that means He is absolutely right in all His judgments, thoughts, opinions, and so on. It means that He treats human beings correctly. And “peace” is one of the names of the promised Messiah (Isaiah 9:6). No wonder the author of Hebrews sees parallels between Jesus and Melchizedek! But the similarities don’t end with their names or titles.

Genesis is a book full of genealogies; they are all over the place. Melchizedek, though, has no genealogy. All this means is that for some reason Moses, author of Genesis, was unable to trace Melchizedek’s family line. We shouldn’t read any more into it than that. But the writer to the Hebrews notes that that didn’t stop Melchizedek from becoming a priest! His priesthood was not inherited from his father or grandfather. What was true of Melchizedek symbolically—he is without beginning of days or end of life—is true of Jesus in the literal sense! In other words, Jesus’ priestly office had nothing to do with His family or lack of family. He was a priest independent of anything but the call of God.

Consider how powerful this group of verses would have been to these first century Hebrew Christians:

For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priest. And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. For it is declared: “You are a priest forever, in the order of Melchizedek.” (verses 14—17)

Jesus could trace His earthly ancestry through the tribe of Judah; therefore in the strictest sense He could not have been a priest for priests had to come from the tribe of Levi. Here’s the powerful part: although priests did not descend from Levi, kings did! So Jesus Christ came to Israel, called and ordained of God as a priest, yet born of the tribe kings came from. Jesus, then, like Melchizedek before Him, was a priest because God called Him to be not because of a law. Furthermore, also like Melchizedek, Jesus was a king, or more accurately, He will be THE King of Kings.

What does this tell us? It teaches in no uncertain terms that the priesthood of Christ was not the result of man’s ideas or traditions but a result of God’s calling in eternity past. This makes Christ’s priesthood as endless as eternity itself. Christ’s priesthood and His work on behalf of sinners, then, operates way, way beyond the Law.

3. Christ’s priestly ministry, Hebrews 4:14—16

Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

The emphasis on this paragraph is that Christians have a High Priest just as the Hebrews did. It may have been that some of the readers of this letter missed the ministry of their high priest, believing that ministry to have been unique to Judaism. Not so, wrote the writer of this letter. In fact, Christ is the High Priest of all Christians! We all need an intercessor; we all need help. This was something Job understood well:

If only there were someone to arbitrate between us, to lay his hand upon us both… Job 9:33)

We have, in Christ, what Job longed for but didn’t have! That is, somebody to come and bring two sides together in peace.   Christ is that mediator; He is the One through Whom every single believer has personal access to God.

Jesus was not a High Priest, or any other kind of priest, while He was here on Earth. He assumed His High Priestly duties when He went “through the heavens,” or when He ascended to Heaven.

In fact, the amazing thing about Jesus Christ is that He actually occupies a three-fold office:

  • He was a prophet, when He came to us two thousand years ago. This was in the past, obviously.
  • He is a priest in Heaven, at the Father’s right hand. This is in the present.
  • He will be the King of Kings. This will be in the future.

The writer uses an interesting phrase: let us hold firmly to the faith we profess. This does not refer to our salvation, but rather “the faith we profess,” or our testimony, our witness to the world. Christ died on Earth to save us and He lives in Heaven to keep us saved enabling us to have a positive witness. In truth, we are unable to live the kind of life that pleases God, but we are empowered and enabled to do so through the indwelling of the Holy Spirit; Christ’s presence in us.

You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. (1 John 4:4)

Thanks to the fact that we have an Advocate in Heaven; One who is able to take us by the hand and introduce us to God the Father, we are able to come before God, not in fear and trepidation, but with confidence, not in our selves, but in Christ, our Advocate. Jesus Christ is the One who has everything we need to have fellowship with the Father.

HEBREWS, Part 11

Melchizedek blesses Abraham

A man without beginning of day or end of life

Hebrews 7

As we begin looking at this chapter of Hebrews, we need to understand and appreciate what its author is trying to do. He is building an exegetical and logical position hoping to eliminate any remaining dependence on Judaism that may have existed in is readers. It seems he had decided to convince his Hebrew-Christian readers of three things:

  • The priesthood of Christ is so superior to that of the Jewish religion, that it has replaced it. The old wine skins cannot hold the new wine, in other words. The old way of “doing worship” is finished, having been abandoned by God it must be abandoned by Christians.

  • Jesus Christ in His priesthood established a brand new covenant between God and His people, making the old covenant, with its reliance on ritualism and priestly forms completely obsolete. This new covenant is really a fulfillment of what the old covenant foreshadowed. Therefore, this new covenant is qualitatively superior to the old in every way possible because it is made up of substance, not shadow.

  • The work of Jesus Christ, and indeed His Person, are final and cancel out all other options. Having come to know Jesus Christ, having entered into a person relationship with Him, they could not go back to the old religion.

Many Christians find Hebrews hard to understand because they aren’t Jews; they don’t come from a Jewish background, so much of Hebrews is just so many words. But, while the non-Hebrew Christian does not have to contend with ghosts of his former religion coming back to haunt him, he does have to watch out for other ghosts. Ghosts like religious pride, legalism, compromise, worldliness, and others come back to haunt believers all their lives. Paul contended with this all-too common problem when he wrote a letter to the church in Galatia:

You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort? (Galatians 3:1—3)

The remainder of Hebrews deals with the living Christ who is currently in Heaven, ministering at the right hand of God the Father. This subject isn’t dealt with much these days. You may hear a lot about the birth, death, and the resurrection of Christ, but it might be helpful if we stopped and considered the living Christ, and what He is doing right now, in Heaven, for us.

The writer to the Hebrews will help us with that, and be begins with a subject he brought up in the last chapter, but will explore much more in depth here in chapter 7: Melchizedek.

1. The order of Melchizedek, 7:1—10

This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, his name means “king of righteousness”; then also, “king of Salem” means “king of peace.” Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

This brings us back to 6:20, which indicates that this man Melchizedek is a type—a foreshadow—of Jesus Christ. In other words, there is something about Melchizedek that should remind us of Jesus. Melchizedek is a key figure in the Bible, yet he is mentioned only in a handful of verses in Genesis 14. In fact, his story is so brief, most Bible readers would be tempted to just forget all about him, except that his name pops up in Psalm 110:4, in reference to the coming Messiah:

You [the Messiah, Christ] are a priest forever, in the order of Melchizedek.”

So, right away, we know that this man, Melchizedek, must be important if Jesus Christ is compared to him. And that’s why he deserves to be studied. The author briefly reviews the facts of Melchizedek as found in Genesis 14:18—20, then gives the reader an interpretation of the identity of this mysterious man.

a. His history, vs. 1—3

As the story goes, Abraham’s nephew, Lot, had moved into Sodom, the wicked city, and become one of its prominent citizens.  When a coalition of kings from the East defeated Sodom, Lot and many other citizens were taken away as captives. Abraham, feeling a sense of responsibility for his nephew, formed an army and went out and conquered those who had defeated Sodom, rescuing Lot and the other captives.

As he returned home from battle, Abraham stopped at Salem, which would later be known as Jerusalem, where he paid tithes to the priest-king of that great city, Melchizedek.

…and [Melchiedek] blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.”   Then Abram gave him a tenth of everything. (Genesis 14:19, 20)

Melchizedek was king of Salem, and priest of God Most High (verse 2). Nations outside of Israel combined the two roles—king and priest—into a single office, and single person. The Jews separated the two offices, but this combination of king-priest in one person becomes very important in this section as it relates to Christ.

Like Abraham, Melchizedek worshiped the one true God. It is truly remarkable that these two men, in a sea of heathens and pagans, found each other! Even during these dark times before the establishment of Israel and the giving of the Law, we find true believers. Somehow, Abraham sensed that Melchizedek was his superior, and Melchizedek in turn blessed Abraham in a way which only a greater person could do.

Abraham’s “tithe” was a kind of “thank offering” to God for victory in battle. This offering of a tithe showed the superiority of this Melchizedek and his right to receive it.

“Melchizedek” means “king of righteousness.” We need to note this carefully because, among other reasons, Jews viewed names with great significance; they revealed the nature and character and sometimes the position of a person.

“Salem” was another name for Jerusalem. It comes from the Hebrew word shalom, meaning peace. So Melchizedek was also the “king of peace.” In Ephesians 2:14 Jesus Christ is called “our peace.” So we can see the similarities between earthly Melchizedek and the Son of God: both are known as “kings of righteousness” and “kings of peace!”

Verse 3 gives us even more similarities between Melchizedek and Jesus. He is described as being “without beginning of days or end of life.” This trait of the king of Salem sort of sounds like Jesus, who lives eternally and therefore has en eternal priesthood.

Some Bible readers, based on what is said in verse 3, take Melchizedek to be some kind of divine being—a heavenly creature in his own right. But that can’t be possible; the whole point of Hebrews concerning Melchizedek is to point out that he was a mere human being who bore a resemblance to Christ in a handful of ways. The fact that the Bible gives us absolutely NO information about Melchizedek’s past and future is taken by the author to be inspired: it shows that his birth, death, and genealogy was a type or foreshadow which resembled, in an imperfect way, the eternal priesthood of Christ.

So we can see how Jesus bore similarities to Melchizedek. The question, though, is why did the author feel the need to do this? It was Moses, the man his readers had so much regard for and who wrote Genesis, who declared Melchizedek to be a priest of God, even though he had no formal credentials, no official pedigree, no record of his birth date or even the date of his death. In these things, or in spite of these thing, Melchizedek was still considered, by the great Moses, to be high priest and like the Son of God!

For the Hebrew readers, this would have cinched the argument about Jesus being our great High Priest.

2. The greatness of his priesthood, vs. 4—10

Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! (vs. 4)

Abraham paid tithes to Melchizedek and this fact demonstrates how great this priest-king was. Consider the greatness of Abraham for a moment. He had been given the ultimate “divine land grant!” To him and his descendants had been given the greatest promise even given to a human being from God. To Abraham, God appeared time and time again to reiterate and re-state His promise. God had the kind relationship with Abraham that He never had with any other human being. Yet this great man, Abraham, acknowledged the superiority of Melchizedek by paying tithes to him.

Now, Jews normally gave tithes to the Levites according to the Law, and the Levitical priesthood owed it existence to Abraham. But Melchizedek was not a Levitical priest, yet still received tithes from father Abraham! Not only that, this priest-king actually blessed the patriarch, further proving how much greater Melchizedek was than Abraham and his descendants, including Levi.

If this is the case, then, the the priesthood of Melchizedek must have been far superior to that of Aaron, since Levi in figure paid tithes to Melchizedek through his forefather, Abraham.

3. The old displaced by the new, vs. 11—22

The Jews believed that their access to God through their Temple worship was the high-water mark of possibilities; that things couldn’t get any better than that. But we read this:

If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? (vs. 11)

Obviously, then, the Levitical priesthood was not perfect; it was, in fact, not the high-water mark of possibilities. Hebrews actually presents Jesus Christ as our great High Priest—the true high water mark; the greatest High Priest who ever lived. However, His genealogy is through the tribe of Judah, a tribe with absolutely no connection to the priesthood. So, then, how could Jesus Christ be considered to be a true High Priest? The answer is crystal clear, especially since the groundwork had just been laid—the discussion about the priesthood of Melchizedek. Jesus was not a typical Lecitical priest, but He is, in fact, part of a more ancient and honorable order of high priests than that of Levi:

For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. For it is declared: “You are a priest forever, in the order of Melchizedek.” (vs. 14—17)

In other words, the Law gave the Jews their priesthood, but that priesthood was meant to be temporary in duration. It met certain needs among the people of God for a time, but that Levitical priesthood was always meant to be a “stop-gap” measure, proposed by God, until another Priest came along, who, like Melchizedek, had no relationship with Law in regards to the preisthood. And when this great High Priest would eventually come along, the old priesthood would come to it’s predetermined end, replaced by the New Order—the New Covenant.

The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God. (vs. 18, 19)

So the Law did not make anybody perfect in any way, nor could it fulfill God’s purpose for man, but it did serve a purpose: it introduced a better hope. The Law prepared the way for the Gospel of Jesus Christ. The Law forced sinful man to stand away from God, but through Jesus Christ, the “better hope,” we can come boldly into God’s presence.

4. The upshot, vs. 23—27

Now, why is all this “Jewish stuff” so important to Christians? This group of verses, for the most part is why gives this whole discussion of Melchizedek its universal application. Think about what the writer says:

Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. (vs. 23—25)

The old priesthood, even though it came from the mind of God, was woefully inadequate to meet the needs of man for all time, therefore it had to be replaced by something much better. Jesus Christ is what makes the New Covenant work. He is more than a man. He is the only One able to save completely those who come to God. Why? Because unlike any earthly priest—or pastor, or spiritual leader, or parent—Jesus Christ will never stop working on your behalf and He will never give up on you because He cannot die. He is alive and will remain so forever and ever!

How shocking all this must have been for the Jews! Bound by rules, rituals, and regulations as they were, this was a whole new way of thinking. No wonder this letter was written. There is always the temptation to wander back into old habits, old attitudes, and old ways of thinking.

Jews and Christians alike should rejoice that both have such a great High Priest, representing them before God the Father in Heaven. Jesus is perfectly suited to that task. In Jesus Christ, God has given His people a great and powerful representative in His very presence. The high priests under the Old Covenant, as good and as effective as they could have been, did not produce godly people, But Jesus’ ministry for us is different; it is completely effective because it is permanent and it does change lives.

We can rejoice and praise God for the ongoing ministry of Jesus Christ. We can find everlasting hope in Christ because He is able to save completely. We are able to cast all our cares—our burdens and our failures—on Christ because He has paid for all our sins.

(c)  2011 WitzEnd


Our Great High Priest, Part2

Hebrews 5

The author has just affirmed the priesthood of Jesus Christ, with the emphasis on the identity of Jesus’ Person—He is our great High Priest, superior to any earthly high priest because He is both the Son of God and the Son of Man, perfectly able to empathize with human beings. With this new chapter, the emphasis shifts from Jesus as the superior High Priest to His role as High Priest.

Remembering that this letter was written to Hebrew Christians, we can well understand how important this section must have been to them. Here was Jesus Christ, the Object of their faith, fulfilling His Messianic role to perfection. Yes, He was the Savior, but He was the Son of David, whose return to earth as King was, for the time being, interrupted, yet expected. Now, presently from Heaven, He was fulfilling His role as High Priest, the great Mediator between God and man.

To help his readers grasp Jesus’ role as High Priest, and us as well, the teacher will now explore the nature of the high priesthood, and he begins by showing that the priesthood worked both God–ward and man-ward.

1. The requisites of priesthood, verse 5:1—3

Every high priest is selected from among the people and is appointed to represent the people in matters related to God, to offer gifts and sacrifices for sins. (vs. 1)

Here the role of the earthly high priest given succinctly. He was chosen from among the people, actually from the descendants of Aaron, and was “ordained” or appointed to represent the people before God, and to offer sacrifices for their sins. We read verse 1 so quickly, sometimes it comes across as sounding very glib. In fact, sin is never taken lightly by God. What the high priest did was not a mere exercise of religious form and ritual. It was done with the understanding that through his actions alone, the rebellion of the people against God would be forgiven.

Sin is the only thing that can separate man from God; this is why some kind of priestly mediation was necessary and is necessary today. This was the God-ward direction of his ministry. This is also Jesus’ direction, for Jesus represents His people before God the Father in Heaven.

The high priest under the Levitical system did not assume his office by his choice, nor was he elected by the people. It was God who established the office and the one who assumed the office had to be called by God, just as Aaron was.

In terms of how the high priest functioned man-ward, verse two gives us a clue:

He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.

This brings our minds back to 2:5—18, but spells out both an important quality of the earthly high priest and at the same time great weakness. First, he is “able to deal gently” with the sinners he represents before God. The Greek here is difficult. The word, metriopathein, refers to a state some place between anger and apathy. A good high priest could never be indifferent to the sins of his people, but he could not respond in anger, either. But because he has the same weaknesses as they do, he is able to respond in patience and compassion.

This, of course, is also the weakness of the earthly high priest: he has experienced not only human weakness and frailty, but also sin. In contrast to our Lord, who hungered, thirsted, was sad and lonely, Jesus never experienced sin, only the temptation to sin. Because the earthly high priest sinned, he had to make sacrifices for himself and his people. The implication of verse 3 is that because of this sin-weakness, the Levitical priest, even though he was divinely appointed, could not serve as an effectual mediator.

So we learn that while the traditional order of high priests had an “official superiority,” it did not have superior moral authority. It is true that in office and function the earthly high priest was above the people, spiritually speaking they were on the exact same level, for they too were sinful human beings. For this reason, more was needed.

And no one takes this honor on himself, but he receives it when called by God, just as Aaron was. (vs. 4)

Verse 3 is slightly negative, so verse 4 is added by the writer as if to make sure his readers understand that the call of the priest originated with God Himself. Not just anybody could be a high priest and not just anybody could do his work. One time King Saul tried to offer a sacrifice, something only the priest could do, and he was reprimanded by Samuel and told that what he did was so heinous in God’s sight that His judgment would not only fall on the King but on his whole family.

This is important in relation to Jesus Christ. Though not of the line of Aaron, He was called of God to His priestly work. Thus we read this:

My food,” said Jesus, “is to do the will of him who sent me and to finish his work.” (John 4:34)

Just like nobody could do the earthly high priest’s work before God—not even the king of the land—so nobody can do the work of Jesus Christ! He is uniquely qualified to be our great High Priest. There is no substitute for Him in the life of a believer.

2. Christ’s qualifications, vs 5—11

Jesus, though not from the priestly line of Aaron, was clearly called of God to His priestly work.

In the same way, Christ did not take on himself the glory of becoming a high priest. (vs 5a)

The author refers to our great High Priest as “Christ,” not Jesus, so as to stress His divinity. He, God’s own Son, became our great High Priest not of His own volition. To explain the first sentence, the writer cites two Old Testament passages, both from the Psalms. The first one brings Christ’s Sonship to the fore, but Sonship isn’t the same thing as priesthood. So a second quote from the Psalms is given:

You are a priest forever, in the order of Melchizedek. (vs. 6)

That’s a quote from Psalm 110, and gives us the main reason why the priesthood of Christ is superior to that of Aaron and his sons. While it is true that all the priests of Israel were to come from the family line of Aaron, the Law spoke of a priest before Aaron who was recognized by Abraham himself as a priest from God. Melchizedek was the priest and king of Salem, that is Jerusalem, long, long before it became the City of David. Here is the crux of the matter: Melchizedek was God’s chosen priest. He did not descend from a priest nor did any priest descend from him. Not only was Melchizedek a priest, but he also a king. Remember that as we read Zechariah 6:13—

It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.

So Melchizedek is a sort of foreshadow of Christ, who functions at the present time as Priest, and will function as King. Psalm 110 is a Messianic psalm teaching that the ruler of the Hebrews would be able to reflect in His person the role of priest and the role of king.

Combining the high priesthood of Aaron and the special high priesthood of Melchizedek Jesus exhibited the second qualification—He is one with man.

During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. (vs 7)

Remember, Aaron’s sons could empathize with his people because they too had the same weaknesses, both physical and spiritual, and so could Jesus. The idea here is that Jesus’ sufferings qualified Him perfectly to be the Author of our salvation. Jesus’ sufferings throughout His life and His crucifixion enabled our Lord to perfectly identify with the plight of all human beings. He prayed the way you pray when your back is against the wall with no one else to turn to.

Jesus prayed to be saved from “death.” What does that refer to? Some infer that Jesus was afraid of permanent death; that is, physical death. This doesn’t seem likely in view of the fact that Jesus repeatedly spoke of His coming death and since Jesus knew the Scriptures better than any man who ever lived, then He surely knew Psalm 16:10—

you will not abandon me to the realm of the dead, nor will you let your faithful one see decay.

It seems more plausible that our Lord shrank from the spiritual aspects of death; His coming face to face with sin and the cold loneliness and isolation from His Father that He would face. In some way no human being can fathom, Jesus must have experienced—however briefly—what it must feel like to be a lost soul, with no hope. He who never knew the taint of sin or saw His Father frown at Him suffered those things and more so He could be our perfect High Priest.

The final thing that qualified Jesus to be our great High Priest is given in the remaining two verses:

Son though he was, he learned obedience from what he suffered and, once made perfect, he became thesource of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.

This passage is not teaching in any way that Jesus was either disobedient or ignorant about something. Jesus learned obedience by obeying; the “creative pain” of suffering taught Jesus something about obedience to the Father and submission to His will. He had always done these things, yet doing them as a Man showed Jesus something more about obedience and submission and added something to His character.

The “perfection” Jesus achieved does not mean that He was previously imperfect, it means He accomplished something through His death and Resurrection; His qualifications as our great High Priest were finally completed when His mission was completed. Like Aaron’s sons, Jesus’ humanity was so total that somehow, mysteriously, He “learned” obedience through the things He experienced throughout His life. His temptation to sin taught Him something. The feelings He experienced at the death of His friend Lazarus taught Jesus something. Jerusalem’s refusal to listen to Him, Peter’s denial, Pilate’s harsh sentence, and the agony of the Crucifixion all taught Jesus what it feels like to be you.

And that is why He is perfectly suited to be your great High Priest.

(c)  2011 WitzEnd


The One True Man, 2:10—18

The teacher so far in his letter to the Hebrews, has given two reasons for the Incarnation. First, the Son of God became the Son of Man in order to restore man’s original purpose as the ruler of his domain. The first Adam failed in this purpose, and therefore no human being since has been able to fulfil Genesis 1:26—

Then God said, “Let us make human beings in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”

When Jesus came as the Second Adam, He did not sin; He succeeded where the first Adam failed, therefore, in time, God’s original purpose for man will be restored.

The second reason for the Incarnation was so that the Savior could taste death one time for all men. Jesus would die the kind of death reserved for all sinners so that redeemed sinners would never have to experience it.

The third reason for the Incarnation is given in verses 10—13: He came so that He might bring many sons to glory.

1. Jesus and His family, 2:10—13

In bringing many sons and daughters to glory, it was fitting that God, for whom and through whom everything exists, should make the pioneer of their salvation perfect through what he suffered. Both the one who makes people holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers and sisters. He says,

I will declare your name to my brothers and sisters;
in the assembly I will sing your praises.”

And again, I will put my trust in him.”

And again he says, Here am I, and the children God has given me.”

In verse 9, the author stated that Jesus suffered the pains of death for everyone. In verse 10, he describes precisely who “everyone” includes: sons and daughters, the saved. It may seem odd that something is described as being “fitting” for God to do, but the way of salvation is not arbitrary, but totally befitting the character of God. Since all things were created for Him and since through Him all things exist, then it makes sense that God would do anything in keeping with His character to save what He has created. Therefore, all the sufferings and humiliation of His Son did not take happen by chance; they, in fact, proceeded from His eternal purpose for man.

It’s important to note that the subject of verse 10 is God. The plan of salvation was His. It was not Jesus’. The suffering and death of Jesus was not the Devil’s idea. It was God’s.

Jesus is referred to “the pioneer” of our salvation. The ESV calls Him “the founder” of salvation, and the KJV says that our Savior is “the captain” of our salvation. What does this say about Jesus? Simply this: Jesus went ahead of us. God made Him experience awful suffering to bring about our perfection. It was God’s will for Him to suffer in order to bring about the salvation of “many sons and daughters.” When the Son completed His assigned task, He became the founder of our salvation. He alone was given the responsibility of leading the elect out of a life of bondage to sin to a life of eternal happiness. Or, as Theodore Epp once wrote:

Christ was not content to be crowned alone with glory and honor; He desired to bring many to share His glory with Him.

The “perfection” the writer refers to does not mean that Jesus was ever imperfect and that His work made Him perfect. It simply means that Jesus Christ, the Son of God and the Son of Man, completed His work. The eternal purpose of the Incarnation was finally accomplished.

In verse 11, the writer to the Hebrews links the Savior to those He came to save. It was God’s eternal purpose to identify as many sons and daughters with His Son in glory; and through the great Incarnation of the Messiah, He so identified Himself with mankind that He could consider them HIS brothers and sisters.

But this incredible union between the saved and their Savior is not something new to the New Testament! In another stroke of genius, our teacher quotes a couple of Old Testament verses that actually anticipated the glorious Incarnation:

I will declare your name to my people; in the assembly I will praise you. (Psalm 22:22)

I will wait for the LORD, who is hiding his face from the descendants of Jacob. I will put my trust in him. Here am I, and the children the LORD has given me. We are signs and symbols in Israel from the LORD Almighty, who dwells on Mount Zion. (Isaiah 8:17, 18)

The quote from Psalm 22 is a direct reference to the Messiah, and the two quotes from Isaiah are indirect references. In those verses, the prophet Isaiah identifies himself with the very people who have rejected the Lord and rejected him as a messenger from the Lord. Isaiah chooses to identify himself with his people in spite of their rebellion. The writer to Hebrews, writing under the inspiration of the Holy Spirit, takes Isaiah’s verses about himself as a foreshadow of Christ’s identification with people, sinners, who are in rebellion against God.

2. Jesus’ 6-fold purpose, 2:14—18

Jesus not only identified Himself with human beings in the Incarnation, but He managed to accomplish no less than six significant things.

a. To destroy the devil, 2:14

Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil—

The crucifixion of Jesus Christ was a divine judgment on Satan. But make no mistake about it, this world and the world system is, at this present time, Satan’s territory. Remember, we have not been restored to our original purpose yet. Ever since the Fall, mankind has been living on Satan’s land. He is the prince of the power of the air, the god of this age. He is a defeated foe, but he is still on the loose, “seeking whom he may devour.”

This is why any and every worldview apart from a biblical worldview ultimately opposes the plans and purposes of God. This is why believers, when they live lives wholly committed to Jesus Christ, sometimes feel out of place on this earth. Christians, for the time being at least, are “strangers in a strange land,” often living under hostile rule.

But this verse makes it plain: Satan has been defeated by Jesus Christ. He has not been annihilated, but his power was broken—annulled, legally canceled. The Incarnation actually lured Satan into defeating himself by using own weapon! By killing Jesus, the Devil forfeited all his legal rights, for he killed the only One he had no claim on, the only One who had never sinned. And by His resurrection, the power of death was decisively broken. The first Adam gave Satan the advantage by selling the human race into slavery to Satan. The glorious Second Adam overturned Satan’s advantage and He rescued the human race from its slavery.

b. To deliver those in bondage, 2:15

...and free those who all their lives were held in slavery by their fear of death.

In human experience, man’s fear of death is related to Satan’s power of death. With the end of Satan’s power, comes the end of man’s fear of death. And this is such a pitiful kind of bondage. It causes man to do all kinds of strange things to try and extend or preserve his puny life. But because Jesus Christ is able to deliver all people from all judgment, He can remove the fear of death. Anybody who has ever experienced the New Birth has an assurance that at the very moment of physical death, they will be ushered into the presence of the Savior. The apostle Paul described the Christian’s conundrum like this:

Therefore we are always confident and know that as long as we are at home in the body we are away from the Lord. For we live by faith, not by sight. We are confident, I say, and would prefer to be away from the body and at home with the Lord. (2 Corinthians 5:6—8)

c. To become our great High Priest, 2:16, 17a

For surely it is not angels he helps, but Abraham’s descendants. For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God…

The Incarnation was essential, not only so Jesus could become the Savior of all mankind, but so that He could become a High Priest for those He came to save. As a Savior, He delivers us from the power of Satan; as a High Priest, He delivers us from the condemnation of God.

A priest is a mediator between God and man; he represents God before men and represents men before God. Since Jesus Christ is the Son of God, He is eminently qualified to represent God before men. And as the Son of Man, through the Incarnation, He is eminently qualified to represent men before God!

Because our Savior is the perfect Son of God and the perfect Son of Man, He is completely merciful because He understands the pain, the miseries and the temptations all men face because He Himself faced them in their full intensity. And He is a faithful representation of God; He is able to manifest God’s perfect faithfulness to us.

So the Incarnation was absolutely necessary to provide the kind of High Priest we needed to represent us in our desperate need before God.

d. To make propitiation for sins, 2:17b

that he might make atonement for the sins of the people.

The phrase “make atonement” may not be the best rendering of hilaskesthai, which means “to propitiate,” not “to make atonement,” and means “to put away God’s wrath.” When we sin, we make God angry, which is not to say we “make God mad.” God’s anger is holy; it is not His temper in action. God never “blows His top.” When we arouse God’s anger, we become His enemy. Part of our salvation involves ending God’s wrath towards us. The way this verse is written in the original language makes it clear that the work of Christ ended God’s wrath directed at His people only; that is, only those who have confessed Christ and are living for Him are living wrath-free! Unrepentant sinners are living under God’s wrath, and one day will experience it first hand.

e. To help those who are tempted, 2:18

Because he himself suffered when he was tempted, he is able to help those who are being tempted.

The sufferings Jesus endured enable Him to help others. Jesus didn’t just suffer on the Cross; He suffered His whole life. There is no temptation you can face that Jesus hasn’t already faced. Being who and what He is, Jesus’ temptations must have been horrific in nature. And Jesus faced the full force of every temptation because He never yielded. Human beings almost never face temptation’s full force because we give in. But Jesus never gave in. He fully identifies with what you are going through.

For many of us, defeat begins when temptation begins. Most of us are good at not giving into the temptation to commit murder. Most of us are good at overcoming the lustful thoughts that flow through our minds on a daily basis. But what about the temptation to despair? Or to get really, really mad at somebody? What about the temptation to become depressed or discouraged? What about the temptation to worry and fret? All those things have the potential to become sinful. What about temptation to not go to church or to not pray because you’re too tired? Or what about the temptation to compromise your testimony because of a decision you want to make that may not be what God wants for you?

Jesus understands what we all go through. Though our temptations come from within from our own sin nature, and from without from the adversary of our souls, Jesus understands our weaknesses, He understands the full power of temptation, and is able to help, if we would but ask. He is able to deliver completely.

(c)  2011 WitzEnd

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