Christ's Priesthood Superior to Aaron's: Hebrews 5-7

From: The Epistle To The Hebrews By: Stanley Bruce Anstey

Hebrews 5‑7 • 47 min. read • grade level: 10

(Chapters 5–7)

Having introduced the priesthood of Christ in chapters 2:17-18 and 4:14-16, the writer now brings it into full focus. In the next few chapters he compares the much venerated priesthood of Aaron to the priesthood of Christ. He shows, in a number of ways, that Christ’s priesthood is far superior.

A Brief Outline of Chapters 5-7

A brief outline of these chapters is as follows:

The greatness of the Person who fills the office—Christ, the eternal Son of God (Heb. 5:1-10¹For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: ²Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. ³And by reason hereof he ought, as for the people, so also for himself, to offer for sins. ⁴And no man taketh this honor unto himself, but he that is called of God, as was Aaron. ⁵So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. ⁶As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. ⁷Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; ⁸Though he were a Son, yet learned he obedience by the things which he suffered; ⁹And being made perfect, he became the author of eternal salvation unto all them that obey him; ¹⁰Called of God an high priest after the order of Melchisedec. (Hebrews 5:1‑10)).

Christ’s priesthood is after the order of Melchisedec’s priesthood, which was superior to Aaron’s (Heb. 7:1-28¹For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; ²To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; ³Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. ⁴Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. ⁵And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: ⁶But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. ⁷And without all contradiction the less is blessed of the better. ⁸And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. ⁹And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. ¹⁰For he was yet in the loins of his father, when Melchisedec met him. ¹¹If 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 after the order of Melchisedec, and not be called after the order of Aaron? ¹²For the priesthood being changed, there is made of necessity a change also of the law. ¹³For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. ¹⁴For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. ¹⁵And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, ¹⁶Who is made, not after the law of a carnal commandment, but after the power of an endless life. ¹⁷For he testifieth, Thou art a priest for ever after the order of Melchisedec. ¹⁸For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. ¹⁹For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. ²⁰And 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 sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) ²²By so much was Jesus made a surety of a better testament. ²³And they truly were many priests, because they were not suffered to continue by reason of death: ²⁴But this man, because he continueth ever, hath an unchangeable priesthood. ²⁵Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. ²⁶For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; ²⁷Who 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, when he offered up himself. ²⁸For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. (Hebrews 7:1‑28)).

Christ ministers in the true sanctuary, in heaven, in connection with the new covenant, with better promises based on accomplished redemption (Heb. 8:1-13¹Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; ²A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. ³For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. ⁴For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: ⁵Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. ⁶But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. ⁷For if that first covenant had been faultless, then should no place have been sought for the second. ⁸For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: ⁹Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. ¹⁰For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: ¹¹And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. ¹²For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. ¹³In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. (Hebrews 8:1‑13)).

The “one sacrifice” Christ offered to make atonement for sin (Heb. 10:12¹²But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; (Hebrews 10:12)) is infinitely greater than the continual sin-offerings that the high priests in Israel offered yearly on the Day of Atonement (Heb. 9:1¹Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1)–10:18). Christ’s sacrifice “put away” sin (judicially) before God (Heb. 9:26²⁶For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)) and obtained “eternal redemption” for believers (Heb. 9:12¹²Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:12)). It has also effected, for believers, the present privilege of access into the immediate presence of God (Heb. 10:19¹⁹Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (Hebrews 10:19)). The sacrifices which the Aaronic priesthood offered did none of these things.

Qualifications for Priesthood

In this 5th chapter, the writer takes up Christ’s fitness to be our High Priest. He shows that the various qualifications necessary for one to be a priest have been fully met in Christ. In fact, due to the greatness of His Person, He far exceeds every requirement! The writer touches on three main things in connection with Christ’s fitness for this office (See The Collected Writings of J. N. Darby, vol. 7, p. 259.)

The first qualification is that a priest had to be “taken from among men” (vs. 1). That is, he must be a man who has lived and walked in this world, and thus, knows from experience what it is to pass through sufferings, trials, and tribulations common to men. This is necessary because the work which a high priest is called to do, in sympathizing and helping people in their circumstances of life, requires that he would be able to relate to them by having felt similar things. Thus, the writer says, “Being able to exercise forbearance towards the ignorant and erring, since he himself also is clothed with infirmity” (vs. 2).

The second qualification is that he had to be “ordained,” or appointed, to this work (vs. 1). Thus, the office of priesthood is not something that a person chooses as a vocation in life. He has to be selected for that service by none other than God Himself. The writer states, “No man taketh this honour unto himself, but he that is called of God, as was Aaron” (vs. 4). Thus, a person has to be “called of God” to such a work. Israel’s history bears record that those who aspired to that office, but were not ordained of God, were judged unsparingly for their presumption (Num. 16).

The third qualification is that the priest had to have “gifts and sacrifices for sin” to offer to God (Heb. 5:1; 8:3; 9:9¹For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: (Hebrews 5:1)
³For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. (Hebrews 8:3)
⁹Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:9)). This is a reference to the various kinds of offerings mentioned in Leviticus 1-6. These offerings are divided into two categories:

“Gifts” are burnt offerings, meal offerings, and peace offerings (Lev. 1-3). These are freewill (voluntary) offerings that typify worship. The Hebrew word is “Corban,” which means to present a gift (See J. N. Darby Trans. footnote on Leviticus 3:1¹And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the Lord. (Leviticus 3:1)).

“Sacrifices for sin” are sin offerings and trespass offerings (Lev. 4:1¹And the Lord spake unto Moses, saying, (Leviticus 4:1)–6:7). These were obligatory offerings that typify what is necessary for a soul’s restoration to communion with God.

One marked contrast, which the writer is quick to point out among these things, is that those Aaronic priests had to make an offering “for sins” for themselves (vs. 3; Lev. 16:11¹¹And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: (Leviticus 16:11)). This, of course, is something that Christ did not need, for He is sinless.

Having stated these three qualifications for priesthood, the writer shows that Christ has completely met this criteria, and thus, He is more than qualified to be our great High Priest. Hence, the writer says, “So also Christ glorified not Himself to be made an High Priest.”

Vs. 5—Firstly, as to being a Man, God said, “Thou art My Son, today I have begotten Thee.” This is a quote from Psalm 2 referring to the incarnation of Christ. It confirms that He has become a Man in every sense—spirit, soul, and body. This means that He is fully able to sympathize with us because He has felt the very things which we feel. Christ, however, was not “clothed with infirmity” as the Aaronic priests were. As “Son,” He is in the office of high priest in the competency of His own Person.

Vs. 6—Secondly, as to His appointment to the office of priesthood, the writer quotes from Psalm 110 to confirm this. God said, “Thou art a Priest forever after the order of Melchisedec” (vs. 6). This statement shows that Christ has been appointed to that office by God Himself. He did not take that honour to Himself as something that He chose; God installed Him in that office upon His rising from the dead. Unlike the priests of the Aaronic order who died and the office was passed on to someone else, Christ is a priest after this Melchisedec order “forever.”

Vss. 7-8—Thirdly, as to Christ having “somewhat also to offer” (chap. 8:3), the writer answers this by stating, “Who in the days of His flesh, when He offered up prayers and supplications, with strong crying and tears, unto Him that was able to save Him from [out of] death.” This is a reference to His prayers in Gethsemane. He did not ask to be saved from going into death, for that was the very reason for which He came in being the ultimate sacrifice for sin. His prayers had to do with being raised “out of death,” which is resurrection. The writer adds, in a parenthesis, that He “was heard in that He feared [because of His piety].” God answered His prayers and raised Him from the dead.

In becoming a Man, there were things that the Lord experienced that He never experienced before. One of which was obedience. As Son in eternity past, He was the Commander of everything in the universe. He did not know what it was to be obedient, having never been in a position to obey before. At His incarnation, He took Manhood into union with His Person, and in doing so, He accepted the subordinate position of being a Man—which involved living in obedience to God. This was a new thing to Him, and thus, He learned by experience what it was to be obedient. The writer says, “Though He were Son, He learned obedience from the things which He suffered.” The passage teaches us that, in spite of His being the Son, in becoming a Man He had to learn obedience like every other man. This does not mean that He went through a process of trial and error in His learning experience, but rather, that He learned from experience what it was to obey. Unlike other men, His obedience was perfect; there was no trial and error in it.

Vss. 9-10—He not only offered up “prayers and supplications” that were answered in resurrection, but He also made the supreme sacrifice for sin and “offered Himself without spot to God” (chap. 9:14), whereby He “put away sin by the sacrifice of Himself” (chap. 9:26). And “having been perfected” (raised from the dead), He “became the Author of eternal salvation” to all who “obey” His call by the gospel. Again, this is something that no Aaronic high priest ever could do.

These things show that Christ has fully met every requirement to His being our great High Priest. And thus, He has been “called of God” to that office “after the order of Melchisedec.” The writer has much to say concerning the Melchisedec priesthood of Christ, but before doing so, he feels it incumbent to digress to give another solemn warning against apostasy.

Third Warning Against Apostasy

(Chapters 5:11–6:20)

The Danger of Spiritual Immaturity

The writer pauses to give an important warning against apostasy in chapters 5:11–6:20. This digression, like the other digressions concerning apostasy in the epistle, can be viewed as a parenthesis. (See J. N. Darby’s Synopsis of the Books of the Bible, on Hebrews 6.)

Vss. 11-12—The writer realized that the subject concerning Melchisedec’s priesthood might be hard for the Hebrews to understand and traced the problem to their spiritual immaturity. They had been hindered in their spiritual growth and this brought forth a rebuke as follows: “Of whom (Melchisedec) we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles [elements of the beginning] of the oracles of God; and are become such as have need of milk, and not of strong meat.” They were slow to understand the Christian revelation of truth, and this was because they had been hindered by their old Jewish associations. They were clinging to the weak and beggarly elements of Judaism (if not in practice, at least in heart), and this made it difficult for them to enter into the simplest principles of Christianity. A governmental judgment of blindness had been cast over that earthly religion (Judaism) which had been invoked by the Lord Himself when He was on the cross (Psa. 69:22-23²²Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. ²³Let their eyes be darkened, that they see not; and make their loins continually to shake. (Psalm 69:22‑23)). For them to remain in fellowship with that religion, meant that they would inherit the blindness that came with it. This, evidently, was beginning to have its effect among them. Compare also 2 Corinthians 3:14-16¹⁴But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. ¹⁵But even unto this day, when Moses is read, the vail is upon their heart. ¹⁶Nevertheless when it shall turn to the Lord, the vail shall be taken away. (2 Corinthians 3:14‑16).

Thus, the writer viewed the Hebrews as spiritual infants, needing to learn the basic elements of the gospel all over again. The Corinthians had been stunted in their growth and were considered “babes” on account of their carnality (1 Cor. 3:1¹And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. (1 Corinthians 3:1)). These Hebrews were also considered “babes,” but it was on account of their legality (Heb. 5:13¹³For every one that useth milk is unskilful in the word of righteousness: for he is a babe. (Hebrews 5:13)). They needed to be re-instructed in things which he calls “the first principles [elements of the beginning] of the oracles of God.” These are the elementary teachings of Christ in connection with His being the King and Messiah of Israel. It is the line of truth that came out in His earthly ministry before the cross—essentially that which is found in the synoptic Gospels (Matthew, Mark, and Luke). W. Kelly said, “These [things] qualified as ‘the beginning of the oracles of God,’ and mean what God gave in Christ here below, short of His redemption and His heavenly place, with the gift of the Spirit, which lend Christianity its true distinctive character” (The Epistle to the Hebrews, p. 97). He also said, “What is really meant here in ‘the word of the beginning of Christ,’ is that which was revealed in the days of His flesh and in due time recorded as His ministry in the Gospels” (The Epistle to the Hebrews, p. 101).

The fact that the Hebrews needed to be taught these first principles “again” indicates that they had regressed. They had known and had accepted that the Lord Jesus was the Messiah, but somehow they had become confused about those things and seemed to be questioning it As a result, they needed to be taught those things all over again. This shows that if we don’t go on in the truth that God has given us, we will go back from it. If we don’t progress, we will regress. The Hebrews were hesitating, and things were getting clouded in their minds, and it would eventually cause them to go back on their previous convictions.

Vss. 13-14—The writer goes on to say, “For every one that useth [partakes of] milk is unskilful in the word of righteousness: for he is a babe. But strong meat [solid food] belongeth to them that are of full age [grown].” He makes an interesting correlation here between “milk” and “meat.” If milk answers to the truth in the Gospels, as we have noted, then meat is the full revelation of the truth of Christianity, as found in the epistles. These two things (milk and meat) are distinguished by the Lord in John 14:25-26²⁵These things have I spoken unto you, being yet present with you. ²⁶But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:25‑26). He called the truth in His ministry “these things,” and He called the truth that would come out after the Spirit came “all things.” The latter refers to the full revelation of truth in Christianity. The writer doesn’t speak disparagingly of milk—he recognizes that it has its place in the developmental stages of growth in the soul, but it is clear from the way he speaks of meat that it is what he really desires for the saints.

Then he says, “Even those who by reason of use have their senses exercised to discern both good and evil.” In this statement, he alludes to how a person passes from taking only milk to being able to take in meat. That is, how one makes spiritual progress and becomes a full grown (mature) Christian. It is accomplished by the frequent handling of the truth, as he says here—“by reason of use.” This means that if we apply ourselves in the learning of the Christian revelation, we will be rewarded with an understanding of it. The Gospels present kingdom truth, but they do not unfold Christianity. Christianity did not even begin until there was a Man in heaven (Acts 1) and the Spirit of God had been sent down to indwell believers (Acts 2). See John 7:39³⁹(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39). The epistles were written from this perspective and give us our full Christian position. This means that if a person focuses on the Gospels to the neglect of the truth in the epistles, he will be stunted in his spiritual growth. Therefore, we ought to give good heed to the truth in the epistles; it is our foundation. It is what establishes us in the Christian faith.

By adding, “To discern both good and evil,” he shows that growth and progress in spiritual things is not merely having an intellectual understanding of the truth—one’s moral discernment in practical things will develop as well. This is important; it shows that the truth ought to have a moral effect on us. Not only should we have a grasp of the truth (intellectually), but it should have a grasp on us (morally). This, he says, comes through being “exercised” about the truth that we learn.

Going on to Perfection

Chap. 6:1-3—Having addressed the danger of spiritual regression, the writer exhorts the Hebrews to “go on unto perfection.” The word translated “perfection” here, in the Greek text, is the same root word used in chapter 5:14 for “full age [growth].” Thus, by exhorting them to go on to perfection, he was referring to them getting established in the “meat” of the Christian revelation of truth. This, as we have stated, is found in the epistles—particularly Paul’s epistles.

At the same time, he discourages them from going back to the Old Testament position in Judaism, from which they had come. They needed to “go on” from the kingdom principles which the Lord taught in His earthly ministry—“the word of the beginning of the Christ”—to “full growth” in Christianity. These Hebrew believers were, so to speak, on a bridge that stretched from Judaism to Christianity. They needed to get off the bridge, not by going back to the Old Testament system of Judaism, but by going forward to the full revelation in Christianity. If they stayed where they were, on the bridge, somewhere between Judaism and Christianity, it would hinder their spiritual growth and they would remain babes. The great danger of spiritual immaturity is that a person in that state is liable to misunderstand some point of truth and assume that it is error, and reject it. This shows that there are negative ramifications to remaining simple in the truth. It is acceptable to be a babe in spiritual things if one is a new convert, but it is not God’s will for us to remain in that state (Eph. 4:14¹⁴That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; (Ephesians 4:14)).

By saying “leaving the word of the beginning of the Christ” he did not mean that they should abandon the teachings in Christ’s earthly ministry, nor did he mean that we should give up the elementary truths of Christianity for “the deep things of God” (1 Cor. 2:10¹⁰But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 2:10)). God would never encourage us to give up Christ’s teachings, nor would He encourage us to let go of the foundations of Christianity. The thought of “leaving,” here, is to go on from the truth that they had received in Christ’s ministry.

Six Things that Characterize Old Testament Judaism

He mentions six things that characterized Old Testament Judaism which they were not to go back to because those things had been superseded by the “good things” that had come in through the death and resurrection of Christ (Heb. 9:11; 10:1¹¹But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; (Hebrews 9:11)
¹For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)). He says, “Not laying again:”

1) “The Foundation of Repentance From Dead Works”

(vs. 1)

This is a reference to what the children of Israel did on the Day of Atonement when afflicting their souls in repentance (Lev. 16:29²⁹And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: (Leviticus 16:29)). He calls this “dead works,” because the whole sin question for believers has been fully settled in the finished work of Christ on the cross. The Christian’s sins have been put away forever; they are not merely covered for another year as in the Old Testament ritual on the Day of Atonement. Hence, there is no need for this practise now.

2) “Faith Toward God”

(vs. 1)

This refers to the orthodox Jewish understanding of God as the “one LORD” (Deut. 6:4⁴Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4)). It was faith in God without knowing and distinguishing between the three Persons in the Godhead (the Trinity), for that truth had not come to light in Old Testament times. Such a revelation required the coming of Christ into the world to declare the Father (Matt. 11:27²⁷All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27); John 1:18¹⁸No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)). To return to the partial revelation of God that the Old Testament saints had was to disregard the light that we have now in Christianity, and essentially, to denounce it as being false.

3) “The Doctrine of Washings”

(vs. 2)

This refers to the ceremonial washings that marked Judaism, which signified the holiness required to approach God in worship. All such outward cleansing is not necessary in Christianity because we have been made “holy” through the finished work of Christ (1 Cor. 6:11¹¹And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11); Eph. 1:4⁴According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4); Col. 1:22²²In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: (Colossians 1:22); Heb. 3:1¹Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)). (The KJV says, “Baptisms,” but it should be translated “washings.” The writer is not speaking of the ordinance of baptism.)

4) “Of Imposition of Hands”

(vs. 2)

This refers to the ritual connected with the Judaic offerings (Lev. 1:4; 3:2; 4:4; 16:21⁴And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. (Leviticus 1:4)
²And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about. (Leviticus 3:2)
⁴And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord; and shall lay his hand upon the bullock's head, and kill the bullock before the Lord. (Leviticus 4:4)
²¹And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: (Leviticus 16:21), etc.). This practice signified the offeror’s identification with the offering that he presented at the altar. However, since Christ’s one sacrifice is the fulfilment of those Jewish offerings, they no longer need to be offered, and therefore, this practise is not needed either. (It does not refer to the laying on of hands in the early Church as recorded in Acts 6:6; 8:17; 9:17⁶Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:6)
¹⁷Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:17)
¹⁷And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. (Acts 9:17), etc.)

5) “Of Resurrection”

(vs. 2)

This refers to the limited understanding that the saints in Old Testament times had in connection with resurrection. They knew of resurrection in a general sense. This is seen in Martha’s statement to the Lord, which is considered to be the orthodox Jewish understanding of resurrection (John 11:24²⁴Martha saith unto him, I know that he shall rise again in the resurrection at the last day. (John 11:24)). However, the gospel has brought “life and incorruptibility” to light (2 Tim. 1:10¹⁰But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (2 Timothy 1:10)), and we now know that there are two resurrections of two completely different orders (John 5:28-29²⁸Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, ²⁹And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:28‑29); Acts 24:15¹⁵And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (Acts 24:15), etc.). There will be a resurrection “from among the dead” of “the just,” followed by the resurrection of “the unjust”—with one thousand years between them. For these Hebrews to return to the limited understanding of resurrection as the Old Testament saints had, would be turning their backs on the truth that had been brought to light through the gospel.

6) “Of Eternal Judgment”

(vs. 2)

This refers to the Jewish understanding of judgment at the last day (Job 19:25²⁵For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: (Job 19:25); John 11:24²⁴Martha saith unto him, I know that he shall rise again in the resurrection at the last day. (John 11:24)). Again, the gospel has also brought to light many more details concerning eternal judgment, as found in the New Testament, and we can now speak more definitively about it. To turn ones back on what has been revealed in Christianity concerning this subject is to disregard that superior revelation.

Note: the writer does not ask the Hebrews to deny these things because they were all true and were things given by God. He was telling them to “go on” from them and to receive the fuller revelation of the truth that has come to light in Christianity. To go back to the limited revelation of truth on these subjects, as found in the Old Testament, is to question whether we have truly had a revelation from God in the gospel. It is apostasy. Hence, his word to them was not to go back, but to go on. He adds, “This will we do, if God permit” (vs. 3). God certainly “desires” that all men would be “saved and to come unto the knowledge of the truth” (1 Tim. 2:4⁴Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)), but oftentimes this does not happen because people refuse to participate with Him in exercising personal faith and being diligent.

Five Great Outward Privileges Connected With Christianity

Vss. 4-6—This leads the writer to speak more specifically of the danger of apostasy. He mentions five outward privileges that Christianity has brought into the world. He says, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.” At first glance, it may seem as though he is referring to privileges that belong to those who have received Christ as their Saviour, but really all five of these things are that which a person could partake in without being saved! By outwardly identifying oneself with the Christian company, a person without divine life (a merely professing believer) can participate in and experience these things. The point that the writer is making here is that being identified with the Christian testimony is of great advantage, but it also makes one very responsible. He speaks of certain outward privileges that such a person has:

1) Being “enlightened”

A person becomes enlightened through hearing the truth presented in the gospel; it gives him an understanding. It does not mean that he has believed the gospel and has received Christ as his Saviour. Enlightenment is not new birth and salvation. However, being enlightened makes one very responsible, for God holds a person responsible for the degree of light that he has been given, and he will be judged accordingly (Luke 12:47-48⁴⁷And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. ⁴⁸But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:47‑48)).

2) Having “tasted the heavenly gift”

This refers to the Christian revelation of truth—“the faith which was once delivered to the saints” (Jude 3³Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). It is that “good deposit” of truth that we are to hold fast (2 Tim. 1:14¹⁴That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. (2 Timothy 1:14); Rev. 3:11¹¹Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:11)). A person could come into Christian meetings where these heavenly truths are expounded and taste of those things in an outward way by hearing about them. (Note: “tasted” implies sampling something without necessarily ingesting it.)

3) Being made “partakers of the Holy Spirit”

He does not say that a person is indwelt with the Spirit, but rather that he “partakes” of the Spirit. The Spirit not only resides in believers on the Lord Jesus Christ, but He also dwells among believers in the house of God (John 14:17¹⁷Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17); Acts 2:1-4¹And when the day of Pentecost was fully come, they were all with one accord in one place. ²And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. ³And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. ⁴And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4)). An unbeliever, or a merely professing believer, can come in among Christians where the Spirit of God is working and in an outward way partake of the things going on among them. In this way, he partakes of the Spirit without being saved and sealed with the Spirit. Note: the word in the Greek text translated “partakers” here, is metecho, which indicates a sharing in something without specifying to what degree the sharing goes. The writer does not use koinoneo—the usual word for partaking that indicates a full common sharing in a thing. Hence, the partaking in this verse refers to a superficial or partial sharing. (Compare the use of these two Greek words in chapter 2:14.)

4) Having “tasted of the good Word of God”

This refers to hearing the Scriptures expounded in meetings without specifying whether the truth which was taught was actually received in faith. Again, tasting indicates a superficial thing. A person can hear and understand truth from the Word of God, without receiving it and believing it.

5) Having tasted of “the powers of the world to come”

This refers to the miracles that had been done in the Christian circle that a person could see, and even experience. It is quite possible for a mere professor to have been healed by these miraculous powers whilst among Christians.

Falling Away—Apostasy

Vs. 6—Having listed some of the outward privileges connected with the coming of Christ into the world (His first advent), the writer warns the Hebrews of the seriousness of slighting these things and returning to Judaism, which would be apostasy. Picking up the thread of things from verse 4, He says, “For it is impossible for those....if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.” Falling away, is apostasy (Luke 8:13¹³They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. (Luke 8:13); 2 Thess. 2:3³Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; (2 Thessalonians 2:3); 1 Tim. 4:1¹Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1); Heb. 3:12¹²Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. (Hebrews 3:12)). It is a formal abandoning of the faith that a person once professed. In this case, it is turning away from the Christian revelation of truth, after having embraced it.

An apostate is different from a rejecter of the gospel. A rejecter is one who has never professed to believe the gospel, but an apostate has at one time professed to have believed it. Apostatizing from the faith is something that only a lifeless, merely professing believer would do. To go back and get reinstated in the synagogue and all that it stands for, would be to agree with those in that position who have rejected and crucified the Lord Jesus. The person who does this, in essence, is crucifying the Son of God all over again! How solemn this is. Such a step is so final that there is no recovery from it! Once a person apostatizes, there is no hope of him turning around in “repentance.” F. B. Hole said, “You will notice that the word here is ‘impossible’ and not ‘improbable’.” Judas Iscariot is an example. Even though he was not exposed to the full light of Christianity, because the Spirit had not come yet, nevertheless, he saw and participated in the things outlined in verses 4-5—but sadly, he turned away from them to his own damnation.

A true believer will not apostatize. He may backslide and walk at a distance from the Lord, but he will not abandon the faith. If true believers get away from the Lord, Scripture usually speaks of their departure as “stumbling” (2 Peter 1:10¹⁰Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:10) – W. Kelly Trans.; 1 John 2:10¹⁰He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. (1 John 2:10); Jude 24²⁴Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24)), rather than falling. Hence, believers may stumble, but they don’t fall, in the sense of apostatizing. W. Scott put it succinctly: “For backsliding there is a remedy; for apostasy there is none” (Doctrinal Summaries, p. 44). Many Christians don’t know the difference between backsliding and apostasy, and often confuse the two things. They will take Scriptures that refer to merely professing believers who are in danger of apostatizing and imagine that those Scriptures are referring to real believers. And thus, it has led many to the mistaken conclusion that a believer can lose his salvation if he sins and turns away from the Lord. But this erroneous idea denies the eternal security of the believer, which Scripture clearly states (John 10:28-29²⁸And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. ²⁹My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. (John 10:28‑29), etc.).

Vss. 7-8—The writer appends a figurative illustration to his warning to prove that partaking in outward blessing does not convert a person. “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.” This illustrates the two kinds of hearts there are among men. One is likened to a good piece of ground and the other to bad ground. Both receive the rain that God gives, but one piece yields fruit and the other worthless briers—which are only useful for kindling a fire (a symbol of God’s judgment). Likewise, the “good ground” in the true child of God will bring forth fruit for God (Luke 8:15¹⁵But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. (Luke 8:15)), but the bad ground in a merely professing believer will be evident by his turning away from the faith, and his end will be judgment.

Encouragement to “Go On” in the Path of Faith

Vss. 9-10—The remaining verses in this parenthesis express the writer’s confidence that the vast majority of those to whom he was writing were real believers, and therefore, are words of encouragement for them. He was persuaded that they would manifest their reality by continuing on in the path of faith. He says, “But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.” By saying this, he assured his readers that in sounding his warning concerning apostasy, he was in no way casting doubt on the reality of their conversion. He was convinced that there had been a real work of God in them, and by saying, “But beloved...” he distinguished them from those among them who might apostatize.

The “things that accompany salvation” are those unmistakeable signs in a person’s life that give evidence of the fact that he truly has divine life—that he is really saved. These would be things such as: obedience to God, love for the Lord Jesus, love for the Lord’s people and a desire to be with them, etc. Such are the “vital signs” of divine life that prove a person has truly “passed from death unto life” (John 5:24²⁴Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)). In this passage, the writer mentions three such things that are often found together in Scripture that accompany a person’s conversion. They are: “love” (vs. 10), “hope” (vs. 11), and “faith” (vs. 12). See also 1 Thessalonians 1:3³Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3).

The writer focuses particularly on their love for the saints. He says, “For God is not unrighteous to forget your work and labour of love, which ye have showed toward His name, in that ye have ministered to the saints, and do minister.” These Hebrew believers had demonstrated a genuine love for the Lord’s people, and he reminds them that God had not forgotten this and would reward them accordingly for their service for the Lord’s name. This must have been encouraging words for them.

Vss. 11-12—His desire was that they would continue on in the path with perseverance—to keep doing what they had been doing, for it was pleasing to the Lord. His concern was that “each one” of them would be exercised about this. This shows that going on for the Lord is an individual thing (Matt. 16:24²⁴Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matthew 16:24) – “If any man come after Me...”). He wanted them to go on steadfastly until their “hope” in Christ was realized in their being glorified together with Him. This hope before the believer far transcends all that the Old Testament saints looked for. They were not to be “slothful” in this, but to be “followers” of those who have gone before in the path and who “through faith and patience inherit the promises.” This again shows that continuance in the path is the greatest proof of a reality.

God’s Word—A Sure Foundation on Which Faith Can Rest

Vss. 13-15—Since faith needs a solid foundation of authority upon which to rest, the writer sets before them the surest thing in the universe—God’s infallible Word. God always keeps His Word (1 Kings 8:56⁵⁶Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. (1 Kings 8:56); 2 Tim. 2:13¹³If we believe not, yet he abideth faithful: he cannot deny himself. (2 Timothy 2:13)); faith can rest on it and not be disappointed. The writer points to the “promise” and the “oath” that God made to Abraham as an example of how surely He keeps His Word. Even though the circumstances which Abraham and his wife were in were nigh impossible—being a long time past the age of bearing children—God kept His Word by performing a miracle, and they had a son, as was promised. It shows that God will keep His Word, no matter what—even if it means that He has to perform a miracle to do it!

After receiving a son and being tested by being asked to lay him on the altar, God made an oath that He would also give Abraham a posterity through his son—Isaac. The “promise” to have a son was made in Genesis 12:1-3¹Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: ²And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: ³And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:1‑3) and confirmed in Genesis 13:14-16; 15:1-6¹⁴And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: ¹⁵For all the land which thou seest, to thee will I give it, and to thy seed for ever. ¹⁶And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. (Genesis 13:14‑16)
¹After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. ²And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? ³And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. ⁴And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. ⁵And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. ⁶And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:1‑6) and 17:15-22, but the swearing of the “oath” was made in Genesis 22:16¹⁶And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: (Genesis 22:16)—“By Myself have I sworn, saith the LORD.” The writer states that in making the oath, since God “could swear by no greater, He sware by Himself.” He quotes Genesis 22:17¹⁷That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; (Genesis 22:17), giving the essence of the oath: “Surely blessing I will bless thee, and multiplying I will multiply thee.” Thus, the promise was in connection with Abraham’s having a son, and the oath was in connection with Abraham’s having a posterity through his son.

Having been given the promise, Abraham “patiently endured” for many years, but at last “he obtained the promise” and received a son through Sarah—just as God had said. (Hebrews 11:13¹³These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13), is not a contradiction of this. It says, “All these (including Abraham) died in faith, not having received the promises.” The difference is that those promises were in connection with the inheritance, whereas this promise had to do with Abraham having a son and obtaining a posterity through him.) The application here is obvious. The Hebrew saints needed to have the same kind of faith and patience that Abraham had, and to go on in the path that the Christian revelation of truth marks out—even though it may look foolish to those who have no faith. Abraham had to endure the same.

Vss. 16-17—As to the oath, in human affairs, men swear by one who is greater than themselves. They “swear,” and thus make an “oath,” and it ends “all strife [dispute]” in matters. So “God, willing more abundantly to show unto the heirs of promise the immutability [unchangeableness] of His counsel, confirmed it by an oath.” In reality, if God has given His Word, no one needs anything more, because it is “impossible for God to lie.” Giving His Word is enough; it does not need to be reinforced with an oath. But in condescending to human weakness, God added an oath for Abraham and the heir’s sake to assure them of what He had promised. Thus, Abraham had a double assurance.

Vss. 18-20—The writer then shows that these same two things (the promise and the oath) can be applied to all who are Abraham’s children by faith. Since the “heirs of promise” are not only Isaac, Jacob, etc., but all who by faith are the children of faithful Abraham (Gal. 3:7-8, 29⁷Know ye therefore that they which are of faith, the same are the children of Abraham. ⁸And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. (Galatians 3:7‑8)
²⁹And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. (Galatians 3:29)), we too can rest on these same “two immutable [unchangeable] things” in connection with our hope in Christ.

He brings this lengthy digression to a close by stating that God has gone a step further by giving a personal guarantee for the fulfillment of the promises in that Christ Himself has entered the sanctuary above. In the Levitical economy the high priest entered the holiest only as a representative. He entered there alone, and none could follow. But Christ has entered there as a guarantee, and as a result, a whole race of men can now follow Him there. J. N. Darby said, “This assurance has received a still greater confirmation. It entered into that within the veil, it found its sanction in the sanctuary itself, whither the Forerunner had entered, giving not only a word, an oath, but also a personal guarantee of the promises, and the sanctuary of God as a refuge for the heart; thus giving, for those who had spiritual understanding, a heavenly character to the hope which they cherished; while showing, by the character of Him who had entered into heaven, the certain fulfilment of all the Old Testament promises, in connection with a heavenly Mediator, who, by His position, assured that fulfilment; establishing the earthly blessing upon the firm foundation of heaven itself, and giving at the same time a higher and more excellent character to that blessing by uniting it to heaven, and making it flow from thence” (Synopsis of the Books of the Bible, on Hebrews 6).

Four Figures Used to Describe the Sure Hope We Have in Christ in the Heavenly Sanctuary

The writer uses four figures to emphasize the sure hope we have in Christ by His entry into the heavenly sanctuary. While we wait for our physical entry there when we will be glorified, we can enter that heavenly sanctuary now in spirit for worship and prayer (Heb. 10:19-22¹⁹Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, ²⁰By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; ²¹And having an high priest over the house of God; ²²Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)). In a coming day we will enter there bodily.

A City of Refuge

(vs. 18)

Firstly, the believer is seen as having “fled for refuge to lay hold upon the hope set before us.” This is an allusion to the cities of refuge to which a guilty person could flee for shelter from judgment (Deut. 19:1-13¹When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; ²Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. ³Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither. ⁴And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbor ignorantly, whom he hated not in time past; ⁵As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die; he shall flee unto one of those cities, and live: ⁶Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. ⁷Wherefore I command thee, saying, Thou shalt separate three cities for thee. ⁸And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; ⁹If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: ¹⁰That innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. ¹¹But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities: ¹²Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. ¹³Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. (Deuteronomy 19:1‑13); Josh. 20:1-9¹The Lord also spake unto Joshua, saying, ²Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: ³That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. ⁴And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. ⁵And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbor unwittingly, and hated him not beforetime. ⁶And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. ⁷And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah. ⁸And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. ⁹These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation. (Joshua 20:1‑9)). The person would be safe there for as long as the high priest lived (Josh. 20:6⁶And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled. (Joshua 20:6)). The good news for us is that Christ has “an unchangeable priesthood;” He will never die again, for He “ever liveth to make intercession” for us in the sanctuary! (Heb. 7:24-25²⁴But this man, because he continueth ever, hath an unchangeable priesthood. ²⁵Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:24‑25)) Thus, we are assured of our eternal safety from judgment.

An Anchor

(vs. 19)

Secondly, the “hope” we have in Christ, in the heavenly sanctuary, is as “an anchor” cast in that port to which we are travelling. It is “both sure and stedfast,” thus assuring us that we will reach that destination at last.

A Forerunner

(vs. 20)

Thirdly, Christ is our “Forerunner” who has gone ahead to make all preparations in view of us arriving there in good stead. The fact that Christ is our Forerunner guarantees that we will enter the place where He is. The entrance of our Forerunner is a pledge that where He now is, we shall also follow Him by-and-by.

A High Priest

(vs. 20)

Fourthly, Christ has gone into the heavenly sanctuary as our “High Priest” having a priesthood that is “after the order of Melchisedec.” It is an eternal priesthood with a twofold function. In history, Melchisedec brought a blessing from God to Abraham, and he took tithes from Abraham to present to God (Gen. 14:18-20¹⁸And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. ¹⁹And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: ²⁰And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14:18‑20); Heb. 7:1-2¹For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; ²To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; (Hebrews 7:1‑2)). This signifies the ministering of God’s blessing, not only to Abraham, but to all who are his children by faith, and it also signifies the bringing of their worship to God. Since blessing from God to the redeemed will be eternal and the worship offered to God by the redeemed will also be eternal, this necessitates having a Priest to minister these things from and to God eternally. This is what we have in the priesthood of Christ. The writer proves this by quoting Psalm 110 again: “Thou art a Priest forever after the order of Melchisedec” (Heb. 5:6; 6:20; 7:17⁶As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. (Hebrews 5:6)
²⁰Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:20)
¹⁷For he testifieth, Thou art a priest for ever after the order of Melchisedec. (Hebrews 7:17)).

Upon rising from the dead, the Lord has been installed in the office of His Melchisedecian priesthood. But the present function of His priesthood today is after the pattern of Aaron. As our great High Priest, the Lord lives today in the presence of God to make intercession for us, and thus, helps us through the wilderness to our heavenly destination. However, when He appears, He will cease from this intercessory work and will enter into the function of His priesthood after the Melchisedec order. Hence, he is in that office today but is not functioning in it as such. But when He comes, our hopes in Him will be realized. We will be glorified with Him in a public display during His kingdom reign as a King and a Priest.

Thus, Christ has entered within the veil of the heavenly sanctuary in four different ways and for four different reasons—all of which are calculated to give the believer a sure hope. He is there as our Refuge from judgment, as our Anchor guaranteeing our safe arrival there, as our Forerunner preparing all for us there, and as our High Priest interceding for us on the way there. These things surely were an encouragement for these Hebrew believers to continue on in the Christian path, and they should be to us as well.

Christ’s Priesthood “After the Order” of Melchisedec’s Priesthood

(Chapter 7:1-28)

Having mentioned Melchisedec again in chapter 6:20, the thread of the writer’s argument now returns to where his digression began at chapter 5:10. His dissertation in chapter 5 had to do with the superiority of Christ’s priesthood over Aaron’s. In returning to this subject, he uses a slightly different method of argument from what he has been using in the epistle up to this point. Instead of comparing Christ to prominent personages in the Levitical system, he contrasts Melchisedec’s priesthood with Aaron’s and shows that it is superior. And then he points to Psalm 110 which states that Christ’s priesthood would be “after the order” of Melchisedec’s priesthood. The conclusion he draws is simple: if Melchisedec’s priesthood is superior to Aaron’s, then Christ’s priesthood is also superior to Aaron’s.

Melchisedec—A Type of Christ

Chap. 7—Melchisedec is only mentioned three times in Scripture—historically in Genesis 14, prophetically in Psalm 110, and doctrinally in Hebrews 5-7. The first three verses of chapter 7 form one unbroken sentence. What lies in this sentence is all that is known about Melchisedec, so far as what Scripture records of him.

These verses show that Melchisedec is a type of Christ in two ways:

Firstly, he held a double office of “king” and “priest” (vs. 1). That he was a king is indicated by his name—“being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace” (vs. 2). That he was a priest is indicated by the fact that he blessed Abraham and took tithes from him as a “priest of the Most High God.” The prophet Zechariah states that the Messiah of Israel would have both offices also. When He reigns in His millennial kingdom, He will “sit and rule upon His throne; and He shall be a Priest upon His throne: and the counsel of peace shall be between them both” (Zech. 6:12-13¹²And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: ¹³Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. (Zechariah 6:12‑13); Psa. 110:1-7¹<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. ²The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. ³Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. ⁴The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. ⁵The Lord at thy right hand shall strike through kings in the day of his wrath. ⁶He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. ⁷He shall drink of the brook in the way: therefore shall he lift up the head. (Psalm 110:1‑7); Rev. 8:3-5³And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. ⁴And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. ⁵And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Revelation 8:3‑5) and 19:16).

Secondly, the way in which Melchisedec is presented in Scripture—being “without father, without mother, without descent, having neither beginning of days, nor end of life”—also makes him an excellent type of Christ (vs. 3). The writer is not saying that Melchisedec didn't have a father or a mother, but that he is introduced without Scripture giving us any details as to his genealogy (Gen. 14). It is not recorded who his father and mother were, nor is there any mention of his birth and death. The Spirit of God portrays him in this way so as to present him (typically) as being an eternal person, and thus, an apt type of Christ, the eternal “Son of God.”

Arguments That Show That Melchisedec’s Priesthood is Superior to Aaron’s

The writer proceeds to bring forth a number of proofs that are interwoven throughout the chapter to show that Melchisedec’s priesthood is superior to Aaron’s, and at the same time, he correlates Melchisedec’s priesthood with Christ’s.

Melchisedec’s Priesthood Involved a Dual Office of King & Priest

(Vss. 1-3)

As mentioned already, Melchisedec had a unique priesthood involving two offices: he was both a king and a priest. He held both a sceptre and a censer. No Aaronic priest could claim that. In Israel these offices were always separate from each other; there was not a man among them who was great enough to have both. On one occasion, a king (Uzziah) dared to perform a priest’s work, and took a censer into the temple to offer incense—and immediately God smote him with leprosy! (2 Chron. 26:16-21¹⁶But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. ¹⁷And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: ¹⁸And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the Lord God. ¹⁹Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. ²⁰And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. ²¹And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king's house, judging the people of the land. (2 Chronicles 26:16‑21)) For him to assume such a role was presumptuous. Yet Melchisedec held both offices, and that, with God’s approval! This shows that he was personally greater than the Aaronic priests, and had a priesthood that was of a higher order than theirs.

Aaron’s Priesthood Paid Tithes to Melchisedec Through Abraham

(Vss. 4-5)

The writer then shows that the personal dignity of Melchisedec was such that the Aaronic priesthood paid tithes to him through Abraham. He says, “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.” In verses 9-10, he explains how the Levitical priesthood did this. He says, “As I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him.” This fact shows again that the Aaronic priests were inferior and subservient to Melchisedec.

Aaron’s Priesthood Was Blessed by Melchisedec in Abraham

(Vss. 6-10)

The writer brings forth another point: “But he (Melchisedec) whose descent is not counted from them (the Aaronic priests), received tithes of Abraham, and blessed him (Abraham) that had the promises. And without contradiction [gainsaying] the less [inferior] is blessed of the better.” The fact that Melchisedec blessed Abraham shows that he was in a position above Abraham, and thus, was greater than Abraham. Since “the sons of Levi” were, so to speak, in Abraham’s loins at that time, they were also blessed of the greater. This again shows that Melchisedec’s priesthood was greater than Aaron’s.

Aaron’s Priesthood Lacked Perfection

(Vs. 11)

The writer then points to the fact that Scripture speaks of another Priest arising with a new priesthood “after the order of Melchisedec” (Psa. 110:4⁴The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:4)). In referring to this psalm, his emphasis is on the word “order.” It pointed forward to a time when a new order of priesthood would be established. His reasoning is that if the Aaronic priesthood were perfect, there would be no need of another order of priesthood to come. He says, “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 after the order of Melchisedec, and not be called after the order of Aaron?” This fact proves that the Levitical priesthood lacked perfection and completeness, and shows that that system was inherently imperfect. The Levitical priesthood lacked perfection in what it could do. It could not bring those priests into the immediate presence of God—within “the holiest” (Heb. 9:7-8⁷But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: ⁸The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: (Hebrews 9:7‑8)). Nor could the sacrifices they offered make “the comers thereunto perfect” as to their conscience, in taking away their sins judicially (Heb. 10:1-4¹For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. ²For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. ³But in those sacrifices there is a remembrance again made of sins every year. ⁴For it is not possible that the blood of bulls and of goats should take away sins. (Hebrews 10:1‑4)). Thus, Psalm 110 indicates that God had a change of priesthood in mind. He would bring in another priesthood which would accomplish what the Aaronic priesthood could not do.

Aaron’s Priesthood Was Transitory, Whereas the Melchisedecian Order Is Eternal

(Vss. 12-19)

The weakness of the Aaronic priesthood demanded a change, and this meant that there would be “a change also of the law” that governed it (vs. 12). The writer mentions this because the Jews had a difficulty in accepting that Christ could be a priest because He was not from the tribe of Levi. The Law stated that the priests of that order had to be from Aaron’s family lineage. The writer recognizes this and says, “For He (Christ) of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.” (Vss. 13-14) He then explains that since Christ’s priesthood is “after the similitude of Melchisedec” (vs. 15), who didn’t come into office through genealogy, so also did Christ not come into His office by family lineage. This new priesthood is not governed by that old legal requirement.

He then states that the new priesthood—which is “not after the Law of a carnal commandment” that requires that a priest must be from the family of Aaron—is “after the power of an endless [indissoluble] life” (vs. 16). Hence, the qualification for this new office in priesthood is not in a person’s having the right genealogy, but in his having an endless life. He must be eternal! To support this, the writer points to Psalm 110 again; this time with an emphasis on the word “forever.” He says, “For He testifieth, Thou art a Priest forever after the order of Melchisedec” (vs. 17). Who could fill this requirement but Christ? The Old Testament priests surely couldn’t; “they were not suffered to continue by reason of death” (vs. 23). Hence, the Melchisedecian order of priesthood is not passed down from ancestors, nor is it transferred to descendants, and it will not be interrupted by death. Since it is underived, untransferable, and eternal, the permanence of this priesthood is assured (vs. 24).

Thus, the bringing in of Christ’s priesthood necessitated “a setting aside of the commandment going before for its weakness and unprofitableness (for the Law perfected nothing)” (vs. 18). The commandment of Moses as to priesthood, therefore, has been set aside, but the moral import of the Ten Commandments has not; it still has its moral application to saints (Rom. 13:8-10⁸Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. ⁹For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. ¹⁰Love worketh no ill to his neighbor: therefore love is the fulfilling of the law. (Romans 13:8‑10)) and to sinners (1 Tim. 1:9-10⁹Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, ¹⁰For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; (1 Timothy 1:9‑10)). As mentioned, there was “weakness” with that Aaronic order because the priest, being subject to death, could not continue in that office (vs. 23). It was also “unprofitable” because it could not set the comer thereunto in the presence of God with a purged conscience. In contrast, he says, “But the bringing in of a better hope did; by the which we draw nigh unto God” (vs. 19). This is a reference to the new and living way by which we approach God in Christianity (chap. 10:19-22). Christianity is viewed here as a “hope,” because while we have our blessings now (Eph. 1:3³Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)), we have not yet arrived at our heavenly destiny in a glorified state. Such is still ahead for us as a hope (a deferred certainty) that will be realized when the Lord comes at the Rapture.

Christ’s Priesthood After the Order of Melchisedec Is by an Oath

(Vss. 20-23)

The writer moves along to another point—God established Christ’s Melchisedecian priesthood with the swearing of “an oath.” This was not done in connection with the Aaronic priesthood. God did not swear to Aaron that his priesthood would continue forever. He says, “And inasmuch as not without [the swearing of] an oath He (Christ) was made priest: for those (Aaronic) priests were made without [the swearing of] an oath, but this He with [the swearing of] an oath.” Psalm 110 is again quoted to prove this. This time it is with an emphasis on the word “sworn”—“The Lord has sworn, and will not repent of it, Thou art a Priest forever according to the order of Melchisedec.” Being sworn into office, there is no possibility of Christ’s eternal priesthood being revoked or superseded by another priesthood, as in the case of the Aaronic priesthood. This shows that it is of a higher order.

The writer then shows that this priesthood having come in with an oath from God also is a “surety of a better covenant” (vs. 22). The blessings of the new covenant are, therefore, certain. He will speak of this more fully in chapter 8.

The Personal Perfection and Greatness of Christ as High Priest

(Vss. 26-28)

The final point the writer touches on is the fact that Christ is perfectly suited to be our High Priest, far more so than any Aaronic priest. On account of Who He is, being both divine and human, Christ is infinitely more than able to save us from every spiritual danger and foe in the path of faith. The writer says, “Wherefore He is able also to save them to the uttermost [completely] that come unto God by Him, seeing He ever liveth to make intercession for them.” We can see from the context here that he is not speaking of the salvation of our souls from the penalty of our sins, but of salvation in a practical sense. This aspect of salvation flows to us from His life of unbroken intercession at the right hand of God (Rom. 8:34³⁴Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34)). Believers are held on course and kept from failing through His mighty intercession. But note, this is not an automatic thing. God wants participation from us if we are to be saved in this way. We must “come unto God by Him.” This refers to expressing our dependence upon Him in prayer. Herein lays the problem with many of us. While the Lord is well “able to save” us from these dangers, oftentimes we neglect to come to God in prayer, and thus, we don’t get His help from on high, and failure in the path results.

As to Christ’s suitability, the writer says, “For such an High Priest became us.” He became a Man, and thus knows what it is to walk here in a world that is full of trials and temptations. He is now at God’s right hand as our High Priest. This leads the writer to speak more definitively of Christ’s moral and spiritual fitness to intercede for us on high. He is:

“Holy”—His help will be consistent with all that God is in holiness. He will not compromise with sin, nor excuse it in attempting to help us in the pathway (vs. 26).

“Harmless”—He will never ask something for us that will harm us spiritually or otherwise (vs. 26).

“Undefiled”—He remains undefiled in spite of the defiling nature of some of our temptations which He handles on our behalf (vs. 26).

“Separated from sinners”—In the place where resurrection has set Him, He is set apart from sinners and is not serving as a Priest for them; He is there on our behalf (vs. 26).

“Become higher than the heavens”—He is in a position of ultimate power, above all of our spiritual enemies, and He uses that power on our behalf according to His perfect wisdom and love (Matt. 28:18¹⁸And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18)). Hence, there is not a difficulty in the whole universe which He is not able to deal with (vs. 26).

He does not need “to offer up sacrifices for His own sins” as did the Aaronic priests when they erred in their priestly function because He is absolutely sinless (vs. 27). Being such, He will never make a mistake in what He asks for us.

He did not have “infirmities” as did the Aaronic priests, but stands in the presence of God to intercede for us with “the swearing of the oath” as “the Son,” and thus, is “perfected for evermore” as our great High Priest (vs. 28).

These things show how perfectly the Lord is suited to be our High Priest and to minister to us “mercy” and “grace to help in time of need” (chap. 4:16).

Thus, having established that Christ’s priesthood is after the order of Melchisedec’s priesthood, the writer has proceeded to show from the Scriptures, in a number of points, that the Aaronic priesthood is inferior to Melchisedec’s. This then leaves us with the obvious conclusion that Christ’s priesthood is therefore superior to Aaron’s.

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