In this section, the writer took his argument one step further. Not only is Melchizedek greater than Aaron, but Melchizedek has replaced Aaron! It is no longer “the order of Aaron” or “the order of Levi.” It is forever “the order of Melchizedek.” Why would God effect such a radical change?
Because both the priesthood and the law were imperfect (vv. 11–14). The words translated “perfect” and “perfection” are key words in this epistle (Heb. 2:10; 5:9; 6:1; 7:11, 19; 9:9; 10:1, 14). They essentially mean “completed, fulfilled.” The Old Testament priests could not by their ministry complete the work of God in the heart of a worshipper. “For the law made nothing perfect” (Heb. 7:19). The animal sacrifices could not give any worshipper a perfect standing before God (Heb. 10:1–3). The Mosaic system of divine law was not a permanent system. It was “added” to serve as a “schoolmaster” to prepare the way for the coming of Christ (Gal. 3:19—4:7).
Since the priests received their authority from the Old Testament law (Heb. 7:28), and since the priesthood has been changed, there has also been a change in that law. The president of the United States cannot proclaim himself king of the United States because U.S. law makes no provision for a king. First, the law would have to be changed.
The law of Moses made no provision for a priesthood from the tribe of Judah (Heb. 7:14). Since our High Priest is from the tribe of Judah, according to His human ancestry, then there must have been a change in Moses’ law. There has been! The entire system of Old Testament law has been fulfilled in Jesus Christ and has been taken out of the way (Col. 2:13–14). The believer has been set free from the law (Gal. 5:1–6) and is dead to the law (Rom. 7:1–4).
This new arrangement does not suggest that a Christian has the right to be lawless. “Free from the law” does not mean “free to sin.” Rather, it means that we are free to do the will of God. We obey, not because of outward compulsion, but because of inward constraint (2 Cor. 5:14; Eph. 6:6). The indwelling Holy Spirit enables us to fulfill the “righteousness of the law” as we yield to Him (Rom. 8:1–4).
Because, being imperfect, the priesthood and the law could not continue forever (vv. 15–19). The word another in Hebrews 7: means “another of a different kind.” The Levitical priests were made priests by the authority of a temporary and imperfect law. Jesus Christ was made Priest by a declaration of God. Because the law was “weak and useless” (Heb. 7: niv), it could not continue forever. But because Jesus Christ is the eternal Son of God, He lives by “the power of an endless life” (Heb. 7:16). What a contrast between the profitless law and an endless life!
Since Jesus Christ is Priest forever, and since He has a nature to match that eternal priesthood, He can never be replaced. The annulling (Heb. 7:18, “disannulling”) of the law meant the abolishing of the priesthood. But nobody can annul “the power of an endless life”! The logic holds: Jesus Christ is a Priest forever.
The writer kept in mind the temptation his readers were facing to go back into the old temple system. This is why he reminded them (Heb. 7:19) that Jesus Christ has accomplished what the law could never accomplish: He brought in a better hope, and He enables us to draw near to God. To go back to Judaism would mean losing the enjoyment of their fellowship with God through Christ. The only hope Judaism had was the coming of Christ, and that blessing these believers already had.
Because God’s oath cannot be broken (vv. 20–22). No priest in the order of Aaron was ever ordained and established on the basis of God’s personal oath. The Aaronic priests ministered “after the law of a carnal [physical] commandment” (Heb. 7:16). Their moral or spiritual fitness was not examined. The important thing was that a priest belonged to the right tribe and met the right physical and ceremonial requirements (Lev. 21:16–24).
Jesus Christ’s heavenly priesthood was established on the basis of His work on the cross, His character (Heb. 2:10; 5:5–10), and the oath of God. “Thou art a priest forever after the order of Melchizedek” (Heb. 7:21; Ps. 110:4). Note the introduction to the statement: “The Lord swore and will not repent [change His mind].” The matter is finally settled and it cannot be changed.
The presence of this oath gives to the priesthood of our Lord a greater degree of permanence and assurance. Jesus Christ is the “surety of a better testament [covenant]” (Heb. 7:22). The word surety means “one who guarantees that the terms of an agreement will be carried out.” Judah was willing to be the surety for Benjamin, to guarantee to their father that the boy would return home safely (Gen. 43:1–14). Paul was willing to be the surety for the slave Onesimus (Philem. 18–19). Perhaps the nearest equivalent we have today is a bondsman who posts bail for someone under indictment and guarantees that the indicted person will appear in court and stand trial.
As the Mediator between God and man (1 Tim. 2:5), Jesus Christ is God’s great Surety. Our risen and ever-living Savior guarantees that the terms of God’s covenant will be fulfilled completely. God will not abandon His people. But our Lord not only guarantees to us that God will fulfill the promises. As our Representative to God, He perfectly meets the terms of the agreement on our behalf. We of ourselves could never meet the terms, but because we have trusted Him, He has saved us and He has guaranteed that He will keep us.
In Hebrews 7:22, we have the first occurrence of a very important word in Hebrews—testament. This word, which is usually translated “covenant,” is used twenty-one times in the letter, and it is the equivalent of “last will and testament.” We will examine the word more closely in our study of Hebrews 8.
The writer has given three reasons why God changed the order of the priesthood from that of Aaron to that of Melchizedek: (1) the priesthood and the law were imperfect; (2) being imperfect, they could not continue forever; (3) God had sworn by His oath that the new order would be established. Then the writer of this letter to the Hebrews closed this section with a fourth reason.
Because, being men, the priests died (vv. 23–25). Not only was the priesthood imperfect, but it was also interrupted by death. There were many high priests because no one priest could live forever. In contrast, the church has one High Priest, Jesus the Son of God, who lives forever! An unchanging priest means an unchangeable priesthood, and this means security and confidence for God’s people. “Jesus Christ, the same yesterday, and today, and forever” (Heb. 13:8). “Thou art a priest for ever” (Ps. 110:4).
Occasionally we read a story in the newspaper about the illegal handling of a will. Perhaps some unscrupulous relative or business partner managed to get his hands on a will and use it for his own selfish purposes. But this could never happen to our Lord’s “last will and testament” in His blood. He wrote the will and then died to make it take effect. But He arose from the dead and ascended to heaven, and there He is “probating” His own will!
The fact that the unchanging Christ continues as High Priest means, logically, that there is an “unchangeable priesthood” (Heb. 7:24). The Greek word translated “unchangeable” carries the idea of “valid and unalterable.” The word was used at the end of legal contracts. Our Lord’s priesthood in heaven is “valid and unalterable.” Because it is, we can have confidence in the midst of this shaking, changing world.
What is the conclusion of the matter? It is stated in Hebrews 7:25: “Wherefore [because He is the ever-living, unchanging High Priest], he is able also to save them to the uttermost [completely, forever] that come unto God by him, seeing he ever liveth to make intercession for them.” It is unfortunate that this verse is often read, “He is able to save from the uttermost” instead of “to the uttermost.” To be sure, it is true that Christ can save any sinner from any condition; but that is not the import of the verse. The emphasis is on the fact that He saves completely, forever, all who put their faith in Him. Because He is our High Priest forever, He can save forever.
The basis for this completed salvation is the heavenly intercession of the Savior. The word translated “make intercession” simply means “to meet, to approach, to appeal, to make petition.” We must not imagine that God the Father is angry with us so that God the Son must constantly appeal to Him not to judge us! The Father and the Son are in total agreement in the plan of salvation (Heb. 13:20–21). Neither should we imagine our Lord Jesus uttering prayers on our behalf in heaven, or repeatedly “offering His blood” as a sacrifice. That work was completed on the cross once and for all.
Intercession involves our Lord’s representation of His people at the throne of God. Through Christ, believers are able to draw near to God in prayer and also to offer spiritual sacrifices to God (Heb. 4:14–16; 1 Peter 2:5). It has well been said that Christ’s life in heaven is His prayer for us. It is what He is that determines what He does.
In reviewing the reasoning found in this long section (Heb. 7:11–25), we are impressed with the logic of the writer. Jesus Christ’s priesthood after the order of Melchizedek is superior to that of Aaron and has replaced it. Both the historical argument and the doctrinal argument are sound. But the writer adds a third argument.