Hebrews 7.12
Meat
February 16th 2014
Welcome.
Let’s pray, hear the Word set to music, sit for a few minutes in silent reflection then come back and tackle Hebrews 7 beginning at verse 4 – 11
PRAYER
Okay, you have heard my thoughts on the identity of this Melchizedek – and granted, there are opposing ideas on this – but let’s now dive into the writer’s point of bringing the character up in the first place. (verse 7)
Hebrews 7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
5 And 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:
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
7 And without all contradiction the less is blessed of the better.
8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
10 For he was yet in the loins of his father, when Melchisedec met him.
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
12 For the priesthood being changed, there is made of necessity a change also of the law.
Okay, so after describing Melchizedek and some of the attributes of his person, the writer says (verse 4)
4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
All through these next 7 to 12 verses the writer is making a comparison between the priesthood and rank and purpose of the Levites (which were by the Law) and the priesthood that Christ bears.
He begins by exalting the rank and dignity of Melchizedek. See , the Jews had a profound veneration for Abraham; and if it could be shown that Melchizedek was superior to Abraham, then it would be easy to demonstrate the superiority of Christ, as a priest, to all who descended from Abraham – and actually all THAT descended from Abraham including the Law.
We will soon read the writers point – IF the levitical priesthood was so great why would Christ come bearing this other unchangeable priesthood of melchizedek.
This is really the point of the next eight verses.
Again, Abraham – who is the recipient of the greatest respect among the Jews showed respect to Melchizedek, then we have to look at what this Melchizedek represented.
So he says:
Hebrews 7:4 Now consider how great this man (Melchizedek) was, unto whom even the patriarch Abraham gave the tenth of the spoils.
And he goes then out from Abraham – in to the future, and speaking of His progeny, says:
5 And 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:
The meaning here is that the Levitical priests had a right to receive tithes of their brethren. This was due to their position as priests who lived off the tithes of the people.
But these Levitical priests were descendants of Abraham, who paid tithes to Melchizedek, and were therefore inferior (as the descendants of Abraham) to Melchizedek whose Jesus the Messiah was a priest “after the order of.”
In otherwords, the Levitical priests had a position of superiority over all the other descendents of Abraham as evidenced by the fact that those people paid their tithes to them, but still he says they were inferior to Melchizedek, and consequently to Christ as a priest, by the fact that the Father of their faith and race and nation, paid tithes to him.
He goes on (verse 6)
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
But Melchizedek, whose descent is not counted from them.
The word descent is another word for pedigree and or genealogy, meaning Melchi had no blood ties to the Levitical priests.
This completely proves that Jesus was not in any way related to that order of priesthood.
He was of such a different order that He had no right, in His flesh, to enter the Holy of Holies, being from an entirely different, even an entirely unfit lineage.
But so superior was this priest whom Christ was after that He blessed Abraham, or as the passage says, he blessed him that “had the promises,” referring to the fact that Abraham was promised by God to “have numerous posterity.”
7 And without all contradiction the less is blessed of the better.
The things I am telling you are not disputable –they are without contradiction: “the less (Abraham) is blessed of the better (Melchizedek).
There’s that word, “better” again.
When we started our study in Hebrews we noted that the writers main point to these Jewish converts is Jesus is “better” that anything from whence they came.
The terms is used twelve times in the book of Hebrews alone.
When I think about it this is reasonable claim we are trying to bring out to our LDS family, friends, and neighbors.
Yes, their system of religion has merit. Certainly there are elements to it that make living in this life easier, more cohesive, better organized possibly – but Jesus (and Jesus alone) is simply . . . better.
I suppose this is our message to everyone – religionists or humanists of every walk – Jesus is better.
(beat)
So where Abraham is the father of the nation, and of faith, and a prince of sorts – the immediate head of a company of nomads (or migratory shepherds) having, it is true, a huge number of dependents, and actually called a prophet in Genesis 20:7, he is never called either “a priest” or “a king,” but did have “a father and a mother,” and “a beginning of days, and an end of his life,” Melchizedek (and the Messiah who came in after him in perfect similitude) did not, proving themselves better.
So the writer says there is no contradiction in the fact that the less was blessed of the better.
The act of pronouncing a blessing implies superiority of rank, age, or station.
When a father lays his hand on his children and blesses them, it is understood to be the act of one superior in age, venerableness, and authority.
In the Old Testament when a prophet pronounced a blessing on the people, the same thing was understood.
And while this idea is still carried on today by men (and even some women in churches) . . . as if a blessing of the priest or minister or pastor over a congregation illustrates spiritual superiority or venerable authority, I would strongly suggest that all such practices of veneration ENDED with Christ, who is the final and only high priest believers venerate, since, as Paul writes in Galatians 3:27-28 . . .
Galatians 3:27-28
“For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
Romans 10:12 says:
“For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.”
1st Corinthians 12:13 adds
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”
Colossians 3:11 says, speaking of the body:
“Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”
Galatians 5:6 adds
“For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
Listen to His preeminence as described in Colossians one beginning at verse 12:
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
14 In whom we have redemption through his blood, even the forgiveness of sins:
15 Who is the image of the invisible God, the firstborn of every creature:
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17 And he is before all things, and by him all things consist.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
Now the writer goes back to the tithe subject, again, just proving the superiority of Melchizedek to the Law, saying:
8 And here “men that die” receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
This verse is another proof text, in my opinion, that Melchizedek was not a mortal man but a Christophany. I say this because the writer says:
“And here (speaking of the Levitical priests which he is making the comparison) “and here men that die receive tithes.”
In other words the Levitical priests (who were men who died) received tithes while they were alive “BUT,” he adds, “there,” (referring to when Melchizedek received tithes of Abraham) “whom (referring to Melchizedek) it is witnessed that he lives.”
Yes, the Levitical priests received tithes from their brethren but they were mortal and would die.
Death had victory over them like every other man.
So even though they held a position of superiority (evidenced by the fact that they received tithes) they died and this seems to prove that their priesthood – and the mortal priests that held it – were inferior to the priesthood of Jesus after the order of Melchizedek.
Why?
Because neither Melchizedek nor Jesus were overcome by death.
I mean, just think of it.
There is a family of super heroes. They all have powers that are supernatural compared to the rest of the world.
But every member of that family is mortal and gets disease and illness and will die.
So while the powers and or rights to them are passed down through the family genealogy, they are all susceptible to death.
But there is another. He has no father or mother, no beginning or ending of days, and he has a power that cannot go away, because He never dies.
His power and priesthood is His alone – because He is NOT ever subject to death, so what would be the need of any other having it?
And in the annuls of prophetic utterance we are told another, the promised Messiah, is going to come and He would also bear this power – and that death and corruption can never overcome Him either.
The only way we could ever understand the person of the first bearer is He is NOT mortal, otherwise the comparison would not make any sense.
And for this reason I strictly maintain that Melchizedek was never a living human being but merely a spiritual manifestation of the Messiah himself.
So the Levitical priesthood, because those who bore it were subject to death, was completely inferior to whomever bore the non-Transferable priesthood of Melchizedek.
Then the writer makes yet another point and this one is a weee-bit more difficult to explain easily. (verse 9)
9 And as I may so say, (or, “let me give you another illustration) “Levi also, who receiveth tithes, payed tithes in Abraham.
Now, the key to understanding this verse simply is the word “in” as in, “Levi also, who received tithes, payed tithes IN Abraham.”
Obviously the writer doesn’t mean that Levi had actually paid tithes to Abraham – he wouldn’t even exist for hundreds of years – but the point is because Abraham paid tithes, and Levi was going to come OUT of the loins of Abraham, even Levi was indirectly paying tithes to Melchi!
Another point of the superiority of Melchizedek.
For clarity, let me put it this way:
Levi was the mortal man after whom the whole Levitical priesthood was named.
He was the third son of Jacob and Leah, and was born in Mesopotamia.
He is interesting as he received both a curse and a blessing. First the curse.
In a fascinating tale of love and drama, Genesis 34 tells us a story.
Jacob had his twelve sons and a daughter named Dinah. Wel Dinah went out and about on a journey to greet other women in the land and she ran into a male named Shecham, a Hivite, who took her and lay with her and defiled her.
The Hebrew word means he brought shame upon her and does not mean rape.
In any case it appears that Shecham the Hivite loved Dinah and wanted her for his wife so he went to his father, a prince of the Hivites and said “Get her for me to be my wife.”
Simeon and Levi got wind of this and dealt treacherously with Shecham and Hamor by telling them that in order to be in good standing with the children of Israel they had to be circumsized.
Apparently, from the narrative in Genesis 34, they were honorable men and agreed and after the old snippy snippy of them and all the males, the Sons of Jacob, lead by Simeon and Levi, went in and slew them all, removing Dinah from the house of Shecham, who was now dead.
In his blessings upon his sons, Jacob said in Genesis 49 to Simeon and Levi:
“Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.”
Did this come to pass?
Well, let’s talk about the blessing that also came upon Levi.
Levi had some children, one of whom was a daughter named Jochebed. She and her husband (Amram) had some sons – Aaron and then Moses who was born three years later.
Aaron married Elisheba, the daughter of Amminadab of the house of Judah (Ex 6:23; 1Ch 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. W
When the time for the deliverance of Isarael out of Egypt drew nigh, Aaron was sent by God (according to Exodus 4:14,27-30) to meet his long-absent brother, that he might assist him in all that they were required to do in bringing about the Exodus. Before long he became the “mouth” or “prophet” of Moses, meaning he spoke for him, because he was a man of a ready utterance (Exodus 7:1-2,9,10,19).
After leaving Egypt (according to Exodus 19:24 and 24:9) when the COI were encamped before Sinai and Moses was commanded by God to ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel’s God.
While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamor, made unto them a golden calf, and set it up as an object of worship (Ex 32:4; Ps 106:19).
On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (De 9:20).
On the mount, according to Leviticus 8:1-36 and 9:1-34) Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest’s office.
His descendants, “the house of Aaron,” constituted the priesthood in general (including that of High Priest) and the other branches of the tribe of Levi held subordinate positions.
Hence we have the Levitical priesthood as a whole (extending out from Levi) and the Aaronic priesthood that was the superior office (if you will) of the Levitical priesthood.
With Levi (and Simeon) being cursed, so to speak, for their cruel deeds and the curse being that they would be “scattered through Israel,” how does this play into the fact that Levi’s progeny were also the bearers of the priesthood.
As priests, which was a blessing, they never inherited any land and therefore were scattered throughout Israel!
Pretty wild, eh?
Anyway, the writer, speaking of Levi “paying tithes to Melchizedek,” says (in verse 10)
10 For he was yet in the loins of his father (Abraham), when Melchisedec met him.
In a matter of speaking, the writer seems to be saying that Levi, while in the loins of Abraham also met Melchizedek, and paid tithes to him.
And verse 11 brings us to the point with a tremendous “IF/WHAT query, saying:
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
The Jews believed that their priesthood was all that – that somehow through it and its applications perfection could be attained.
If that was the case, what “further” need was there, as the writer puts it, “that another priest should rise after the order of Melchizedek . . . and NOT be called after the order of Aaron?
The implications of this passage are enormous – especially when dealing with the LDS around us.
But the implications are only meaningful IF we clearly understand the relationship of Melchizedek to Jesus and the priesthood of Aaron to the Jews.
I get in a lot of trouble for making “stances on things” that others like to consider debatable.
But in light of the ministry we do outside of CAMPUS such stances are absolutely
Necessary for clarity and to remove the confusion and obfuscation non-stances produce.
To conclude that Melchizedek was a real living flesh and blood man opens the door to a hidden or stealthy or greater but lost priesthood existing that ultimately re-appeared at the time of the Messiah which He then bestowed upon Peter, James and John (on the Mount of Transfiguration) but with the apostles being killed off such a higher or greater priesthood was lost – and needed to be restored by Joseph Smith.
It’s as simple as this – If Melchizedek was flesh and blood then His priesthood could have been passed along.
Of course, all the intimations that the writer of Hebrews gives here (about Him being without descent, father or mother, or end of days) have to be ignored to believe such a thing . . .
And the comparison he makes to the Aaronic priesthood being inferior because it is possessed by men who die (verse the Melchizedek only being held by those who don’t.)
Do you see why such things are important?
But if we see the teachings clearly we can make sense of what the writer is telling us, and we have a defense against deceptions which flourish in the dark like mushrooms in manure.
Having a handle on what the writers intentions are we can now clearly see what verse 11 means when he asks:
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
In other words, what do we need Jesus for, guys, if this Levitical priesthood was sufficient.
Actually, from all of this argumentation we can step back and make the following statements without equivocation:
He has proven that compared to this Melchizedek the Levitical applications (which include living by the law) are inferior.
That if the scripture was correct, and the Messiah would be after the order of Melchizedek, then there would be no reason to look back and long for association with the Levitical.
That since Jesus is after the order of Melchizedek, and death had no hold on Him, we can look to Him as our single and superior high priest (especially when comparing Him to the numerous Levitical high Priests who all die!).
Even from their own Scriptures it was apparent that a priest, of a permanent and “Better” character was to arise of another order and this proved that there was defect (of some kind) with the previous order.
What were the defects? While the author does not explain them I can think of a few:
That the Levitical priesthood could not be established on a permanent basis because it was held by men who die.
That the rules and order of it could never make Man perfect because the blood being offered through sacrifice could never take away sin.
Because while the law delivered under this priestly line was perfect when it engaged with human beings of flesh and blood it only served to prove our sin – and make us even all the more guilty of death!
“If the priesthood of Leviticus was acceptable, then the Law associated with it is also acceptable,” seems to be the argument the writer is making.
“if the priesthood is not able to bring human kind to perfection, and there was obviously a change in it in the presence of the Messiah who came in the order of “another priesthood,” then . . . (listen) then “there must be a change in the law!”
So he adds (verse 12)
12 For the priesthood being changed, there is made of necessity a change also of the law.
To best understand this change, and what the author is speaking to, we need to jump ahead to chapter 8, where we will read in our verse by verse in the coming weeks what this change actually means and looks like.
But go with me over to the next chapter beginning at verse 6.
Here the writer continues speaking of Christ being better than the earlier covenant the Lord established with the Jews, and says (speaking of Him as our great high priest)
Hebrew 8:6 ¶ But 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.
7 For if that first covenant had been faultless (the law) then should no place have been sought for the second (grace).
8 For finding fault with them, he (God) 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:
9 Not 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.
10 For 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:
11 And 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.
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
So the point at hand is obvious.
The priesthood – and all that came with it, the Law, animal sacrifice, high priests who die and pass their priesthood on to other men who would die . . . was changed in the Messiah Christ, who came after the order of Melchizedek, so (as verse 12 says) “there is made of necessity a change also of the law.”
Now, in all who believe, whether Jew or Greek, male or female, rich or poor, bond or free, but in this case of the epistle to the Hebrews, God says:
“For 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:
And 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. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.”
In summary, this New Covenant is called . . . grace.
As the Law of ordinances in most ways grew out of the establishment of the Levitical priesthood, when it changed, so did the Law or ritual, man-priests, and rites. It was all now hanging in the hands of one – Christ Jesus.
Questions
Thursday Night 7 PM
PRAYER
