Heb 7:9-10 | KingComments | STEP | . The writer does his utmost to clarify the huge difference between Abraham and Levi on the one hand (“in this case”) and Melchizedek on the other hand (“in that case”). Thereby you should consider that, concerning these Hebrew Christians, there was an exceptional appreciation for the great patriarch. Also for the tribe of Levi they had great respect. As a link between the people and God, this tribe was indeed in an exceptional way connected with Him. That tribe had to make sure that the connection between the people and God was maintained. But after all they were all “mortal men”, while of Melchizedek on the contrary, is witnessed that he lives on. Levi needed the tithes to remain alive, but the moment would come that he had to die, for he was a mortal man. Melchizedek did not need the tithes to remain alive. He accepted the tithes as an homage. In the same way you cannot give anything to Christ as if He could not function without what people give Him. Whatever you give Him from your property, from your time, from your abilities and from your worship, you do that out of reverence and honor. Melchizedek was, in type, as a reference to Christ, also the living one. Christ is forever Priest; death cannot rule over Him anymore. Of Him Who became Priest according to the order of Melchizedek, is witnessed that He lives. We do not learn anything from the death of Melchizedek. . The arguments are concatenating to magnify more and more the person of Melchizedek before the eyes of the Hebrew Christians. That goes also for the remark that Levi, who himself received the tithes, was nevertheless the lesser of Melchizedek because Levi, as it were, gave the tithes in Abraham to Melchizedek. When Melchizedek accepted the tenth from Abraham, he accepted that of Levi as well because he, although was not born yet, is seen as present in Abraham, as he descended from Abraham. [Note: This way of speaking you also see in Genesis 25, where Rebekah is not told that there are two ‘children’ in her womb, but two ‘nations’ ( ). In that way it is said that these two children represent two nations (cf. )]. . Up to the writer has tried to make clear that Melchizedek is greater than Aaron. From he goes a huge step further. Melchizedek not only is greater than Aaron, but he came instead of Aaron, he replaced him. The writer again will put forward the necessary arguments to explain that. Then you become convinced that the disappearance of the order according to Aaron is no loss and also that the replacement by the order according to Melchizedek is nothing but gain. It is not about replacing something good by something better. No, the replacement occurs because the priesthood of Levi was not satisfactory; it did not bring anything to perfection. That doesn’t mean that there was something wrong with the Levitical priesthood on itself, just as there was nothing wrong with the law. The priesthood was given by God, though in relation with the law. However, man himself is only to blame for the fact that both law and priesthood didn’t bring man to perfection. By ‘perfection’ is meant that the conscience is freed from every burden and that there is a free access to the sanctuary in the presence of God. If the Levitical priesthood would have been able to achieve that, it was not necessary that another priest had to arise in connection with another order, fully independent of the order of Aaron. But that goal could not be achieved. Therefore the Levitical priesthood had to disappear and had to be replaced by another one. . However, because the priesthood changed, the necessity for “a change of law” also arose. Mind you that it is about the change of law, by which is meant a certain principle, a certain law and order. The Levitical priesthood was connected to the law of Sinai. Therein miscellaneous rules were dictated regarding the priesthood in Israel, concerning matters as succession, garments, when to bring sacrifices and which sacrifices that should be. Those laws applied to the priesthood of Aaron. They couldn’t be transferred to that of Melchizedek, because this priesthood is exercised according to totally different rules. . By the replacement of the priesthood that is exercised according to other rules, it was also no longer enforced that the new priest had to be from the tribe of Levi. Christ indeed did not arise from Levi, the priestly tribe, but from Judah, the kingly tribe ( ). Judah was never connected to the altar. Moses never made even the slightest reference or allusion that someone from the tribe of Judah would be consecrated to be a priest for the service at the altar. “The one concerning whom these things are spoken” is Christ. He is the object of all things that is said in the Scripture and here it is particularly regarding His priesthood. . The argument of the writer was clear and evident. His readers knew for sure and without any doubt that “our Lord” arose from Judah. Delicately he called Him, Who is King, ‘our Lord’. In that way he indicates that the Lord Jesus has authority over the life of His people as much over that of himself. Judah is the kingly tribe. That’s where the Lord Jesus ‘arose’ from, as “descended” also can be translated. He is Shiloh, the Prince of peace, from Judah ( ). Thus, the new Priest comes from the kingly tribe. That makes Him that unique King-Priest. These two offices together with His name ‘Branch’ are wonderfully presented in Zechariah 6 ( ). . All the previous teachings of the writer, in which he shows that the Levitical priesthood has brought nothing to perfection and that a new kind of priesthood is required, become only clearer by the arising of the other Priest Who resembles Melchizedek. The other Priest, the Lord Jesus, is not a priest according to a commandment that God had put on people, without demanding anything from the inward man, the mind of the heart. Each person who fulfilled the prescribed conditions, was given part in that priesthood. It is not like that with the Lord Jesus. He became priest “according to the power of an indestructible life”. Not a new fleshly commandment determined His priesthood, for example a commandment that instead of from Levi the priest has to come from Judah now. Christ is not a priest because He arose from Judah, but because He possesses an indestructible life. . That indestructibleness became evident in His resurrection and the result of that is that He has no succession. In Him you see that new life from death is the feature of the true high priest, as God has shown in the rod of Aaron which He made to produce blossoms ( ). Not only that He has no successor, but as Man He is also “a priest forever”. Therefore Psalm 110 is quoted again. . Again the writer contrasts the old and the new. He calls the old “a former commandment” ( ) and calls the new “a better hope” ( ). He also makes clear that the old commandment really had to be set aside “because of its weakness and uselessness”. It was ‘weak’ because it did not give man any power to fulfill God’s commandments ( ). It was ‘useless’ because it did not produce the desired result: it did not make the conscience free from burdens and it could not realize a free access to God. . The entire old system of the law therefore “made nothing perfect”. God gave the law to His people on mount Sinai so that through the law it would become clear how sinful man is. The law therefore is also called ‘the power of sin’ ( ; ) and the ‘ministry of death’ ( ). Therefore the law is put away, as much as sin is put away ( ). With regard to the believer, that happened because he died through the law to the law ( ). The law showed man the right way, but did not give him the power to go the right way. It prescribed what should happen in case of sin, but the prescribed sacrifice could not take away sin and had to be repeated again and again in case of new sins. Instead, a new hope has come and the access to God has been opened through the new priesthood, to which other laws are connected. The better hope assures you that you will achieve the final goal through all seductions and afflictions. In the meantime you are allowed to freely come to God and be close to Him. Now read again Hebrews 7:8-19. Reflection: What are the differences between the Levitical priesthood and that of Melchizedek (that means: that of the Lord Jesus)?

‏ Hebrews 7:9-10

Priesthood of Levi and of Melchizedek

Heb 7:8. The writer does his utmost to clarify the huge difference between Abraham and Levi on the one hand (“in this case”) and Melchizedek on the other hand (“in that case”). Thereby you should consider that, concerning these Hebrew Christians, there was an exceptional appreciation for the great patriarch. Also for the tribe of Levi they had great respect. As a link between the people and God, this tribe was indeed in an exceptional way connected with Him. That tribe had to make sure that the connection between the people and God was maintained. But after all they were all “mortal men”, while of Melchizedek on the contrary, is witnessed that he lives on.

Levi needed the tithes to remain alive, but the moment would come that he had to die, for he was a mortal man. Melchizedek did not need the tithes to remain alive. He accepted the tithes as an homage. In the same way you cannot give anything to Christ as if He could not function without what people give Him. Whatever you give Him from your property, from your time, from your abilities and from your worship, you do that out of reverence and honor.

Melchizedek was, in type, as a reference to Christ, also the living one. Christ is forever Priest; death cannot rule over Him anymore. Of Him Who became Priest according to the order of Melchizedek, is witnessed that He lives. We do not learn anything from the death of Melchizedek.

Heb 7:9-10. The arguments are concatenating to magnify more and more the person of Melchizedek before the eyes of the Hebrew Christians. That goes also for the remark that Levi, who himself received the tithes, was nevertheless the lesser of Melchizedek because Levi, as it were, gave the tithes in Abraham to Melchizedek. When Melchizedek accepted the tenth from Abraham, he accepted that of Levi as well because he, although was not born yet, is seen as present in Abraham, as he descended from Abraham. [Note: This way of speaking you also see in Genesis 25, where Rebekah is not told that there are two ‘children’ in her womb, but two ‘nations’ (Gen 25:23). In that way it is said that these two children represent two nations (cf. 1Cor 15:22)].

Heb 7:11. Up to Heb 7:10 the writer has tried to make clear that Melchizedek is greater than Aaron. From Heb 7:11 he goes a huge step further. Melchizedek not only is greater than Aaron, but he came instead of Aaron, he replaced him. The writer again will put forward the necessary arguments to explain that. Then you become convinced that the disappearance of the order according to Aaron is no loss and also that the replacement by the order according to Melchizedek is nothing but gain.

It is not about replacing something good by something better. No, the replacement occurs because the priesthood of Levi was not satisfactory; it did not bring anything to perfection. That doesn’t mean that there was something wrong with the Levitical priesthood on itself, just as there was nothing wrong with the law. The priesthood was given by God, though in relation with the law.

However, man himself is only to blame for the fact that both law and priesthood didn’t bring man to perfection. By ‘perfection’ is meant that the conscience is freed from every burden and that there is a free access to the sanctuary in the presence of God. If the Levitical priesthood would have been able to achieve that, it was not necessary that another priest had to arise in connection with another order, fully independent of the order of Aaron. But that goal could not be achieved. Therefore the Levitical priesthood had to disappear and had to be replaced by another one.

Heb 7:12. However, because the priesthood changed, the necessity for “a change of law” also arose. Mind you that it is about the change of law, by which is meant a certain principle, a certain law and order. The Levitical priesthood was connected to the law of Sinai. Therein miscellaneous rules were dictated regarding the priesthood in Israel, concerning matters as succession, garments, when to bring sacrifices and which sacrifices that should be. Those laws applied to the priesthood of Aaron. They couldn’t be transferred to that of Melchizedek, because this priesthood is exercised according to totally different rules.

Heb 7:13. By the replacement of the priesthood that is exercised according to other rules, it was also no longer enforced that the new priest had to be from the tribe of Levi. Christ indeed did not arise from Levi, the priestly tribe, but from Judah, the kingly tribe (Rev 5:5). Judah was never connected to the altar. Moses never made even the slightest reference or allusion that someone from the tribe of Judah would be consecrated to be a priest for the service at the altar.

“The one concerning whom these things are spoken” is Christ. He is the object of all things that is said in the Scripture and here it is particularly regarding His priesthood.

Heb 7:14. The argument of the writer was clear and evident. His readers knew for sure and without any doubt that “our Lord” arose from Judah. Delicately he called Him, Who is King, ‘our Lord’. In that way he indicates that the Lord Jesus has authority over the life of His people as much over that of himself. Judah is the kingly tribe. That’s where the Lord Jesus ‘arose’ from, as “descended” also can be translated. He is Shiloh, the Prince of peace, from Judah (Gen 49:10).

Thus, the new Priest comes from the kingly tribe. That makes Him that unique King-Priest. These two offices together with His name ‘Branch’ are wonderfully presented in Zechariah 6 (Zec 6:12).

Heb 7:15-16. All the previous teachings of the writer, in which he shows that the Levitical priesthood has brought nothing to perfection and that a new kind of priesthood is required, become only clearer by the arising of the other Priest Who resembles Melchizedek. The other Priest, the Lord Jesus, is not a priest according to a commandment that God had put on people, without demanding anything from the inward man, the mind of the heart. Each person who fulfilled the prescribed conditions, was given part in that priesthood. It is not like that with the Lord Jesus. He became priest “according to the power of an indestructible life”.

Not a new fleshly commandment determined His priesthood, for example a commandment that instead of from Levi the priest has to come from Judah now. Christ is not a priest because He arose from Judah, but because He possesses an indestructible life.

Heb 7:17. That indestructibleness became evident in His resurrection and the result of that is that He has no succession. In Him you see that new life from death is the feature of the true high priest, as God has shown in the rod of Aaron which He made to produce blossoms (Num 17:1-8). Not only that He has no successor, but as Man He is also “a priest forever”. Therefore Psalm 110 is quoted again.

Heb 7:18. Again the writer contrasts the old and the new. He calls the old “a former commandment” (Heb 7:18) and calls the new “a better hope” (Heb 7:19). He also makes clear that the old commandment really had to be set aside “because of its weakness and uselessness”. It was ‘weak’ because it did not give man any power to fulfill God’s commandments (Rom 8:3-8). It was ‘useless’ because it did not produce the desired result: it did not make the conscience free from burdens and it could not realize a free access to God.

Heb 7:19. The entire old system of the law therefore “made nothing perfect”. God gave the law to His people on mount Sinai so that through the law it would become clear how sinful man is. The law therefore is also called ‘the power of sin’ (1Cor 15:56; Rom 7:7) and the ‘ministry of death’ (2Cor 3:7). Therefore the law is put away, as much as sin is put away (Heb 9:26). With regard to the believer, that happened because he died through the law to the law (Gal 2:19).

The law showed man the right way, but did not give him the power to go the right way. It prescribed what should happen in case of sin, but the prescribed sacrifice could not take away sin and had to be repeated again and again in case of new sins. Instead, a new hope has come and the access to God has been opened through the new priesthood, to which other laws are connected.

The better hope assures you that you will achieve the final goal through all seductions and afflictions. In the meantime you are allowed to freely come to God and be close to Him.

Now read again Hebrews 7:8-19.

Reflection: What are the differences between the Levitical priesthood and that of Melchizedek (that means: that of the Lord Jesus)?