HEBREWS CHAPTER Chapter 8, “A MORE EXCELLENT MINISTRY”

NOW OF the things which we have spoken this is the sum” (Hebrews 8:1). It was not the sum as pertaining to the total or the end. It could be considered, though, as the summation of the evidence to show that Jesus, called of God, was the “Apostle and High Priest of our profession,” for the word “sum” means “point” (R.S.V.). We think that Benjamin Wilson in the “Emphatic Diaglott” wrote in the most explanatory way to describe what Paul had written. “The chief thing, however, among those we are discussing is that we have such a High-priest.”

It is interesting as one studies the progressiveness of Hebrews to see the psychological approach used by Paul. As noted earlier in our writing, he began with God. This was a common bond for understanding. Then he brought Jesus into the writing; but on a basis of comparison to Moses, the angels, and others. After establishing firmly that Jesus was not only equal to the others mentioned, but was far superior, Paul now was writing, “It is so.” “We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens” (vs. 1).

The description for “such a high priest” is found in chapter seven: “A minister of the sanctuary, and of the true tabernacle” (vs. 2). This, of course, brought to mind the tabernacle in the wilderness. It was built by man’s hands according to the word of the Lord received in Mount Sinai. But the “tabernacle” now being referred to is the church, the “body of the Messiah.” In Ephesians 2:21, Paul wrote of the congregation: “In whom all the building fitly framed together growen unto a holy temple in the Lord.” This is the first of many references to the priestly order and tabernacle worship that will be found through chapter ten. The Hebrew brethren well knew that Jesus was not acting as a high priest in the temple or in a synagogue. The tabernacle, “the called-out ones in the Messiah,” was true, and established by Yehovah - God.

Again, the place of Jesus in the plan of God as High Priest was compared to Moses. (v. 5.) Again, Jesus is shown to have been given a more superior position: “Now hath he obtained a more excellent ministry” (v. 6). He not only was given “a more excellent ministry,” but was (or is to be) the “mediator of a better covenant” (vs. 6).

The great plan of God was to be unfolded before them by a more thorough study of the priesthood, tabernacle, offerings, and the religious life of Israel as compared to Jesus. “It is of necessity that this man has somewhat also to offer” (vs. 3). Jesus did have something to offer. He offered up himself (7:27), but he had much more. He was the way of salvation for the world. He was the sin-offering sacrifice for sin. (See Hebrews 7:27.) He was the sin- offering sacrifice for Israel’s sins and ours. Jesus was to bring about (mediate) a “better covenant, which was established upon better promises” (vs. 6). What was the old covenant? It was the law and ordinances and the ritual of adhering to these things for atonement.

The new covenant quoted in verses 8-12 is a direct quotation from the covenant found in Jeremiah 31:31-34. This covenant is for the “house of Israel and with the house of Judah” (vs. 8). It is thus also for the called-out Assembly of God, whose membrs have been grafted into the Israel of God. Israel was looking for the coming of a Messiah. They were looking for redemption. This covenant was one of many promises that had been made to the patriarchs and prophets.

The new covenant is found in the Book of Hebrews, a book of the New Testament, and we can apply it to the called-out Assembly of God, whose members have been grafted into the Israel of God.

Why, then, at this time, did Paul bring in this covenant? What did it have to do with the Hebrews’ Christianity? The Hebrews knew of the “promises.” They had implicit faith in God that He would fulfill them as given. What they did not realize was that all “promises” were to be fulfilled through the Messiah Jesus. Yes, the Hebrews believed in a better hope for Israel. They believed in the atonement of sins through the blood of sacrifices. What they had not learned yet was that the blood of the “Lamb of God” was the atoning blood for every and all sin; even Israel’s and that his shed blood ratified the new covenant.

God has promised Israel a better life. It is yet to be fulfilled and it will be brought about by Jesus, who will “rule over the house of Jacob forever.” If Jesus had not died and His blood been shed, there could not have been a ratification of this covenant. Notice in verse 12: “Their sins and their iniquities will I remember no more.”  The covenant (vv. 8-12) has everything to do with the high calling in the Messiah Jesus. It has everything to do with the elect ones both Jews and Gentiles being grafted into the Israel of God.

Brethren and friends, it is the “mediator of the better covenant” that we should want to know. Through him, God will bring to pass all things. Through him is eternal life. Are you a part of the true tabernacle over which he is the Minister?

Written by Francis E. Burnett and edited and added to by Bruce Lyon

HEBREWS CHAPTER 7, “HIGH PRIEST FOREVER”

THE APOSTLE Paul was presenting to the Hebrew disciples, Jesus as the true Representative of God. He was God’s son; the express image. He was a man of the seed of Abraham. He was Apostle and High Priest. He was a “high priest after the order of Melchizedek.” He had been “called of God.” Though little is written about Melchizedek in the Bible, it is probable that the Israelites were familiar with the record concerning him. Paul here gave an account of his history. It is as well-written as one could find anywhere.

Melchizedek is first mentioned in Genesis 14. Here we have the account of Abraham returning from a war which had taken place because Lot, Abraham’s nephew, and the men of Sodom and Gomorrah had been taken captive. Abraham had taken the spoils of war; men and goods. On his return, he was met by Melchizedek, King of Salem. Melchizedek provided food for Abraham and all that were with him. He then blessed Abraham in the name of “the Most High God - Yehovah, possessor of heaven and earth” and praised God, “the most high,” for delivering Abraham. Abraham in return gave a tenth part of all (Hebrews 7:2) to Melchizedek for the Lord God.

Who Was Melchizedek?

Anyone who has ever studied the Book of Hebrews is interested in Melchizedek. Who was he? What is the meaning of the phrases that describe him? Melchizedek was King of Salem. Josephus wrote that Salem later became Jerusalem. Most Bible students agree with this. The name Melchizedek means king of righteousness and Salem means city of peace. It has been pointed out in some writings that the word is righteousness and not righteous. There is quite a difference in the thought when we compare the past with the promised future. Why did Paul specifically mention, “without father, without mother, without descent, having neither beginning of days, nor end of life” (vs. 3)? This was to show the direct contrast between the Levitical priesthood and the one ordained of God to be fulfilled in Jesus the Messiah. No one could serve in the Levitical priesthood without showing his lineage. Both his father and mother had to be recorded as to birth and heritage. A record was kept of their death. A record was kept as to the length of service pertaining to each priest. Melchizedek had none of this to his credit. This, however, did not disqualify him in the eyes of the later leaders in Israel. Josephus refers to him as “the righteous king: and such he was, without dispute, insomuch that, on this account, he was made the priest of God.’ (Life and Works of Josephus, page 44.)

To further prove the greatness of Melchizedek, Father Abraham (one of the most esteemed of the patriarchs) was brought into the setting. Abraham had worshiped God through the priest Melchizedek, “priest of the Most High God - Yehovah.” Paul also showed that Levi, who was born later, was a descendant of Abraham, “come out of the loins of Abraham” (vs. 5), and through this had also served Melchizedek. This proved Melchizedek to be the greater.

Let us look at the purpose of this comparison of Melchizedek, Abraham, and Levi. Paul was not writing a history of these men for the Hebrew brethren. He was showing them that Jesus, “called of God,” was the chosen one. He was teaching them that to continue to follow Jesus would be no mistake. Jesus was the High Priest of God chosen after the order of Melchizedek. This was contrary, of course, to the law known to the Israelites, for all priests had to be of the tribe of Levi. This is shown in verses 14-16 when again a definite statement is made that “he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar” (vs. 13). Moses made no mention of another priesthood, but this did not disqualify Jesus, for God had called him. God had foreordained that it should be! Jesus had no record that qualified Him for the priest’s office. None of His ancestors had been Levites. He was of the tribe of Judah, but He was “called of God” to be a “priest for ever after the order of Melchizedek” (vs. 17).

The Tithe

The subject of the tithe is outstanding in the first, twelve verses of the seventh chapter of Hebrews. Verse 12 reads, “The priesthood being changed, there is made of necessity a change also of the law.” Some interpret this to refer to the ending of the Mosaic law and commandments when Jesus died on the cross. Others say it has to do with the law about the change of the priesthood. There was a written law about the priesthood. The (order of Melchizedek) was from the beginning; it was in the plan of God, as Paul was showing. It was made by an oath. Aaron was made a priest, and the Levites given to the priestly service of God for a temporary period.

Let it be pointed out once again that the Hebrews who were accepting the Messiah and Christianity were having some very precious things taken away from them. These things included the offering of sacrifices, the great respect for the high priest and the priesthood, the paying of tithes and giving of offerings, and many more. In this letter to the Hebrews, Paul was showing them “the new and living way,” but he tied the old in with the new.

Jesus was a high priest with the power of an endless life. (v. 16.) He was “made a surety of a better testament” {covenant, see v. 22). More will be studied in the eighth chapter about the “new covenant.” Jesus, who will live forever, also has a priesthood that will last forever. (vs. 24.) Jesus had offered Himself (v. 27), which is some-thing no other high priest had done. For this reason, there was no longer any need to offer sacrifices. Aaron and his predecessors were established by a law, but Jesus was established by an oath. (vs. 28)

In Melchizedek we have the king-priest arrangement. This will be the same when Jesus reigns over all the earth. “Even he shall build the temple of Yehovah; 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 6:13). As Melchizedek was called King of righteousness; so Jesus will be called:

“YEHOVAH OUR RIGHTEOUSNESS” [Jeremiah 23:6]

Jesus has been selected of God to be the High Priest. Even now he is fulfilling that office, at least in part. He is at the right hand of God as our Mediator. Are you serving God through this High Priest? Are you following him who has “the power of endless life”? Do you believe in him who was “holy, harmless, undefiled and “offered himself” for your sins? He is the only way to God. For “no man cometh unto the Father, but by me" [John 14:6] The Hebrew brethren were instructed to believe on him and to follow. Let us heed the same instruction!

Written by Francis E. Burnett and edited and added to by Bruce Lyon

HEBREWS CHAPTER 6, “IS DOCTRINE ENOUGH”

THE CLOSING thought of the preceding chapter is that the followers of God through His Son Jesus should attain a “full age.” We find that this means to become mature. The margins of many Bibles use the word “perfect,” but one would say that it is impossible to become “perfect” in this age. The word “perfect,” as it is used in God’s Word as pertaining to this life, means ‘upright.” This is what God asked Abraham to be. (See Genesis 17:1.) What is the way, then, that one can become “upright” and of “full age” in the Christian life? “Therefore ... let us go on” (vs. 1). What is the goal? It is given in verse 12: “followers of them who through faith and patience inherit the promises.” Paul in other writings showed that one living a Christian life must build! On what do we build? On the teachings of God! These teachings are of old. The gospel was preached to Abraham. (See Galatians 3:8.) In verses 1 and 2 of Hebrews 6, Paul mentioned six distinct doctrines. Why no more? We find that each of these teachings was a part of the Israelitish teaching. The Hebrews understood the meaning of each. What was it that Paul suggested being left behind for something better? It was the “principles of the doctrine of the Messiah” (vs. 1). Was Paul denying Jesus? No! far from that! The margin reads, “leaving the word of the beginning of the Messiah.” That Jesus was the son of God, “called of God,” even after the “order of Melchizedek,” to be the “Apostle and High Priest of our profession” was well established. Through Jesus, one must repent. Through Him, one could be “washed” and made clean from sin. Through Him, one could bring forth “works” that would glorify the Father. Through Him was the promise of “all that are in the grave” should come forth at the sound of His voice, God has given to Him all judgment. These teachings were all a part of the prophets. They needed no further establishing. They were recorded in the word of God. They had been ordained of God. These were the “principles” from which to “go on.” In verse 3, Paul showed his intention to go on “if God permit.” He was asking the Hebrews to walk with Him. “It is impossible for those who were once enlightened ...if they shall fall away” (vv. 4-6). Paul shows that the ones “enlightened” had “tasted” of God’s goodness (the heavenly gift; accepting of Jesus probable); they had been blessed with a measure of the “Holy Spirit” (this is given in part at baptism); they had “tasted” of God’s Word (had heard and understood enough to believe and accept, even to knowing of the “powers of the world to come”). The “falling away” would be a rejection of these things, a turning away.

Many have done this. They have followed and enjoyed Yehovah - God’s goodness for a time, then literally have turned their backs on God and have gone after evil and evil ways. Paul wrote, “It is impossible ... to renew them again unto repentance.” We know that God’s mercy is very great. But for one to feel that He can be just in such wrongdoing by repenting at the last moment or that God in His great mercy will overlook such actions is not in keeping with the Scripture. When people have “tasted” of God’s goodness and “power” in the name of Jesus, according to Paul “they crucify to themselves the son of God afresh and put him to an open shame” (v. 6).

To show the probable rejection of those who will do such a thing, Paul used the example of the thorn and brier. Both received of God the blessing of rain, but they are “rejected. ..whose end is to be burned” (vs. 8). Many of the Hebrew “brethren” were about to reject the gospel message they had heard, and Jesus whom they had received as their Saviour. Paul was pleading, “Let us go on.”

Reader, whoever you are, take heed to this warning of God’s Word. We must “go on.” Just knowing doctrine is not enough. It will not save anyone. We must live by the “doctrine of the Messiah” and go on “unto perfection” (vs. 1); full growth in Jesus or maturity. This is for daily life.

We are not to continue as babes. We are to become men. These Hebrews had shown a “work and labour of love” in the name of Jesus. They had ministered “to the saints” and others (vs. 10), but this was not yet enough. They were to “show the same diligence to the full assurance of hope unto the end” (vs.11). Paul warned them against being “slothful” (vs. 12), and pointed to Abraham who, because of his faithfulness, had been assured of God of things to be.

In making the promises to Abraham, God assured them by two facts:

1) He could swear or give His oath by no greater;

2) He, God, could not lie. We read that Abraham believed God and it was accounted to him for righteousness. (See Galatians 3:6.)

By these same “two immutable” things we “have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (v. 18). The “refuge” is in Jesus, and He had been “set” before everyone as the Son of God. Through Him is the “hope” of eternal salvation. This “hope” is an “anchor” of the “soul, both sure and steadfast. . . even Jesus, made a high priest for ever after the order of Melchizedek” (vv. 19, 20).

Brethren, doctrine is not enough! A knowledge of the teachings of God makes us liable to those teachings. This is especially true if we have been a partaker of the good-ness of God through them. Do we believe God? Is our hope in the “immutable things” that confirm God to be true and capable of doing what He has promised? Do we believe that He will keep His Word concerning those who are willingly unfaithful?

Brethren of the called-out Assemblies of God, “let us go on.” We have a great heritage to defend; the “exceeding great and precious promises,” which tell of life only in Jesus, His return to the earth, and the Kingdom of God to be established on the earth. We have the promise of “life abundantly” in the ages to come, but even now we have that promise in living in Jesus and by His example.

Yes, brethren, “let us go on.” Let the “teaching of the Messiah” lead us in the “narrow way.” Let it be the “light” that will lead us in the righteous way.

Written by Francis E. Burnett and edited and added to by Bruce Lyon

 

THE CLOSING thought of the preceding chapter is that the followers of God through His Son Jesus should attain a “full age.” We find that this means to become mature. The margins of many Bibles use the word “perfect,” but one would say that it is impossible to become “perfect” in this age. The word “perfect,” as it is used in God’s Word as pertaining to this life, means ‘upright.” This is what God asked Abraham to be. (See Genesis 17:1.) What is the way, then, that one can become “upright” and of “full age” in the Christian life? “Therefore ... let us go on” (vs. 1). What is the goal? It is given in verse 12: “followers of them who through faith and patience inherit the promises.” Paul in other writings showed that one living a Christian life must build! On what do we build? On the teachings of God! These teachings are of old. The gospel was preached to Abraham. (See Galatians 3:8.) In verses 1 and 2 of Hebrews 6, Paul mentioned six distinct doctrines. Why no more? We find that each of these teachings was a part of the Israelitish teaching. The Hebrews understood the meaning of each. What was it that Paul suggested being left behind for something better? It was the “principles of the doctrine of the Messiah” (vs. 1). Was Paul denying Jesus? No! far from that! The margin reads, “leaving the word of the beginning of the Messiah.” That Jesus was the son of God, “called of God,” even after the “order of Melchizedek,” to be the “Apostle and High Priest of our profession” was well established. Through Jesus, one must repent. Through Him, one could be “washed” and made clean from sin. Through Him, one could bring forth “works” that would glorify the Father. Through Him was the promise of “all that are in the grave” should come forth at the sound of His voice, God has given to Him all judgment. These teachings were all a part of the prophets. They needed no further establishing. They were recorded in the word of God. They had been ordained of God. These were the “principles” from which to “go on.” In verse 3, Paul showed his intention to go on “if God permit.” He was asking the Hebrews to walk with Him. “It is impossible for those who were once enlightened ...if they shall fall away” (vv. 4-6). Paul shows that the ones “enlightened” had “tasted” of God’s goodness (the heavenly gift; accepting of Jesus probable); they had been blessed with a measure of the “Holy Spirit” (this is given in part at baptism); they had “tasted” of God’s Word (had heard and understood enough to believe and accept, even to knowing of the “powers of the world to come”). The “falling away” would be a rejection of these things, a turning away.

Many have done this. They have followed and enjoyed Yehovah - God’s goodness for a time, then literally have turned their backs on God and have gone after evil and evil ways. Paul wrote, “It is impossible ... to renew them again unto repentance.” We know that God’s mercy is very great. But for one to feel that He can be just in such wrongdoing by repenting at the last moment or that God in His great mercy will overlook such actions is not in keeping with the Scripture. When people have “tasted” of God’s goodness and “power” in the name of Jesus, according to Paul “they crucify to themselves the son of God afresh and put him to an open shame” (v. 6).

To show the probable rejection of those who will do such a thing, Paul used the example of the thorn and brier. Both received of God the blessing of rain, but they are “rejected. ..whose end is to be burned” (vs. 8). Many of the Hebrew “brethren” were about to reject the gospel message they had heard, and Jesus whom they had received as their Saviour. Paul was pleading, “Let us go on.”

Reader, whoever you are, take heed to this warning of God’s Word. We must “go on.” Just knowing doctrine is not enough. It will not save anyone. We must live by the “doctrine of the Messiah” and go on “unto perfection” (vs. 1); full growth in Jesus or maturity. This is for daily life.

We are not to continue as babes. We are to become men. These Hebrews had shown a “work and labour of love” in the name of Jesus. They had ministered “to the saints” and others (vs. 10), but this was not yet enough. They were to “show the same diligence to the full assurance of hope unto the end” (vs.11). Paul warned them against being “slothful” (vs. 12), and pointed to Abraham who, because of his faithfulness, had been assured of God of things to be.

In making the promises to Abraham, God assured them by two facts:

1) He could swear or give His oath by no greater;

2) He, God, could not lie. We read that Abraham believed God and it was accounted to him for righteousness. (See Galatians 3:6.)

By these same “two immutable” things we “have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (v. 18). The “refuge” is in Jesus, and He had been “set” before everyone as the Son of God. Through Him is the “hope” of eternal salvation. This “hope” is an “anchor” of the “soul, both sure and steadfast. . . even Jesus, made a high priest for ever after the order of Melchizedek” (vv. 19, 20).

Brethren, doctrine is not enough! A knowledge of the teachings of God makes us liable to those teachings. This is especially true if we have been a partaker of the good-ness of God through them. Do we believe God? Is our hope in the “immutable things” that confirm God to be true and capable of doing what He has promised? Do we believe that He will keep His Word concerning those who are willingly unfaithful?

Brethren of the called-out Assemblies of God, “let us go on.” We have a great heritage to defend; the “exceeding great and precious promises,” which tell of life only in Jesus, His return to the earth, and the Kingdom of God to be established on the earth. We have the promise of “life abundantly” in the ages to come, but even now we have that promise in living in Jesus and by His example.

Yes, brethren, “let us go on.” Let the “teaching of the Messiah” lead us in the “narrow way.” Let it be the “light” that will lead us in the righteous way.

Written by Francis E. Burnett and edited and added to by Bruce Lyon