Series on the Epistles of Paul (140) - Hebrews 7:1-19

Well, good evening, brethren. Today we're gonna move on to Hebrews chapter 7. The book of Hebrews, progressively as we've covered, emphasized or established Christ's superiority. In Hebrews 1 and 2, we saw that Christ is superior to angels. Hebrews 3 is superior to Moses. 4, we saw that he offers a greater rest or a better rest than that one associated with Joshua. And he is our compassionate High Priest. In Hebrews chapter 5, it says that Christ was appointed High Priest by God according to the Order of Melchizedek.

And 6, which is the one we completed last week, he said Christ is entered beyond the veil as our forerunner, becoming our High Priest forever. So those are what we covered previously. And we concluded by reading chapter 6 verse 19 and 20. And in chapter 6 verse 19 and 20, we can see basically an introduction to the theme of chapter 7, because he says this hope we have as an anchor of the soul, both sure and steadfast, and which enters the...

and we discuss that privately after the study, that the word presence is in italics, in some versions. So, but it means beyond the veil. You entered beyond the veil. Where the forerunner has entered for us, even Jesus, having become High Priest forever, according to the Order of Melchizedek. So that is an introduction to today's study, those two verses. Because today's study, Hebrew 7, explains why Christ's priesthood is superior to Aaron's priesthood.

Now let's just summarize again. We've mentioned this before, but just to put it in context, there's three broad elements of the Old Covenant established at Sinai. And we did go through it briefly, and that is from Exodus 19 through Exodus 24. But there are three key elements, namely God and the individual, God and the nation, and God and the sinner.

And God and individual, that's the section of Exodus 20, verse 1 through 17, it's God's moral law and righteous conduct. Basically there we have the Ten Commandments. God's basic, let's think of it as like the core constitution of God's spiritual principles. Then from chapter 21 to 23 and the beginning part of 24, we see that God is talking there about God and the nation. In other words, civil judgments and national responsibilities, basically civil laws, laws that affect a nation that is being governed.

But in the section between Exodus chapter 20, round about verse 22, through Exodus 20, 26, that middle section there, between the moral law and the civil law, or civil judgments, we have the section about God and the sinner.

And that is a very brief section about the sacrifice, the priesthood, and the approach to God. And that is expounded or amplified in more detail in the book of Leviticus. And so Leviticus develops this third element, God and the sinner, or the sacrificial law, or as we normally call it, the ceremonial law.

Leviticus develops this third element, the ceremonial law, which is briefly covered in the Sinai covenant, that first section between Exodus 19 and 24, is covered at the end of chapter 20. And so Leviticus develops this third element, explaining how sinful human beings could approach a holy God through sacrifices and priests. And in Leviticus 16, let's just turn there to Leviticus 16 very briefly. In Leviticus 16, starting, for instance, reading in verse 2, And the Lord said to Moses, Tell Aaron, your brother, not to come at just any time into the holy place, again the word place is in italics, but into that holy of holies, inside the veil, before the mercy seat, which is on the ark, lest he die.

And so there it gives an introduction of the high priest coming on the Day of Atonement and entering the most holy place. And when we read verses 15 through 17, it describes about the need for two things. One, for the high priest to sacrifice for himself so that he could represent the true high priest, the sinless high priest, which is Christ.

And secondly, the job of the true high priest. It's covered there by making atonement for the people, for ourselves. And that is covered in verses 15 through 17. An interesting point is that there shall be no man in the tabernacle of meeting at that time, which kind of gives it an analogy or a picture that at this time, while the high priest, our true high priest, Christ, goes to behind the veil, which is God's throne, in heaven, symbolized, yeah, as the tabernacle of meeting, there's no man there.

Yes, because people have died, nobody's resurrected. And so that will only happen when it says, yeah, in verse 17 of Leviticus 16, that is, until he's made atonement until he completes that. And he completes that atonement for all the assembly that he implies in our age, making atonement for the church, for the bride, for us to be ready. And then it says, and then he will come out. Then he shall go out before the Lord. So that is very significant, that analogy.

But the point I'm emphasizing is that this Leviticus ceremonial law is emphasized, yeah, in the section of Exodus 20, the latter part, and in Leviticus. And this is further expounding in Hebrews chapter 9 verse 7, Hebrews chapter 9 verse 7, which says, But in the second part, the high priest went alone once a year. That was on the day of atonement. That's what we read. The second part means beyond the veil, the Holy of Holies. Not without blood, which he offered for himself, and that was the blood of the bull, and the blood of the goat, which it was for the people's sins committed in ignorance.

And so this entrance, which is described in Leviticus 16, which we normally read on the day of atonement, this entrance occurred as we understand and we read from the Old Testament at that time, occurred only once a year. And the human physical high priest also needed an offering for his own sins. And so the question is, how does Jesus Christ provide something greater than the priesthood and sacrifices established under the Sinai covenant?

And so that's where we start reading now in Hebrews chapter 7. I'm going to read today, I'm going to read blocks of a few verses and then discuss those few verses. And so it's going to be the approach today, rather than reading one verse and discussing one verse and discussing. So I'm going to read blocks. And so now I'm going to read from verse 1 of chapter 7 to verse 3. For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated king of righteousness, and then also king of Salem, meaning king of peace.

Without father, without mother, without genealogy, having need at the beginning of days and the end of life, but made like the Son of God, remains a priest continually. And so the first question is, at this moment, is who is Melchizedek? So in this section, I want to cover two points. Who is Melchizedek and what does Hebrews 7 verse 3 reveal? And so let's look at who was Melchizedek. And so the first biblical reference to Melchizedek is in Genesis 14 verse 18 through 20. So let's go there and read Genesis 14 verses 18 through 20.

So we can see following Abraham's victory when you read the context over the kings that which had captured Lot, Melchizedek came to meet Abraham. And so this section here, verse 18 through 20, establishes four facts. First, Melchizedek was king of Salem. Melchizedek was priest of God Most High. What was it? King of Salem and king of righteousness. He was the priest of God Most High. He blessed Abraham and Abraham gave him a tenth of the spoils. So therefore, in this is mentioned, Yah, in verses 18 through 20. Now, as we go to chapter 7 of Hebrews, chapter 7, in verse 2, it says, You know, for this Melchizedek, king of Salem, priest of the Most High, who met Abraham, says, verse 2, to whom also Abraham gave a tenth part of the whole, first being translated king of righteousness, and then also king of Salem, meaning king of peace. And so Yah explains the title, because the word Melchizedek means king of righteousness, and he was the king of Salem, king of peace. So let's compare these titles with Christ, Jesus Christ. In, beg your pardon, Isaiah chapter 9, Isaiah chapter 9 verse 6. He reads, Then in Jeremiah 23 verse 5 and 6, Jeremiah 23 verse 5 and 6 says, Behold, the days are coming, says the Lord, that I'll raise to David a branch of righteousness. A king shall reign and prosper, and execute judgment and righteousness in the earth. In these days Judah will be saved, Israel will dwell safely. Now this is his name, by which he shall be called the Lord our righteousness. And so the coming righteous king, Christ, is associated with the name the Lord our righteousness. So we see in Isaiah associated with the name as the Prince of Peace in Jeremiah, the Lord our righteousness. And we know in Revelation 19, Revelation 19 verse 16, he says that Christ is king of kings and Lord of lords. And so Melchizedek combined the offices of king and priest and king of peace and king of righteousness, which is something not permitted under the lighter Levitical system. If you look at the Levitical system, and the kings and the priesthood were separated under the Levitical system, but the Melchizedek encompassed both. And we know that Christ encompasses both. And so let's move on to verse 3. What does Hebrews chapter 7 verse 3 reveal? So let's read verse 3 again. Without father, without mother, without genealogy, having neither beginning or days, nor end of life. But made like the Son of God, remains a priest continually. So we have Melchizedek having neither beginning or days nor end of life, and remaining a priest continually.

Which implies, therefore, Melchizedek was not created, and indeed he was not listed, or he is not listed, in any genealogy. And that gives a parallel that Christ was not created.

And so we know, for instance, from Ezra, Ezra chapter 2, Ezra chapter 2 verse 62. That's very interesting. Ezra 2 verse 62 says, those sought their listings. So it's actually listing the all the people that came back to the Promised Land from Babylon. And it says, these sought their listing among those who were registered by genealogy, but they were not found. Therefore, they were excluded from the priesthood as defiled.

So, according to the Aaron's priests, the Aaronic priesthood, as we see in Ezra 2, 62, a pure family descent was vital for them to be priests. And so Melchizedek's birth, we can see that. Then we know also that Melchizedek's birth is never mentioned.

Neither is death. As I mentioned, beginning of days, no end. And we saw that. Then we can also see in Hebrews 7 verse 2, Hebrews 7 verse 2, he says that Abraham gave a tenth of all to Melchizedek.

And so Melchizedek's priesthood existed before the Levitical priesthood.

And if we just jump to Hebrews 7 verse 7, Hebrews 7 verse 7, he says, Now beyond all contradiction, the lesser is blessed by the better.

The lesser, Abraham, is blessed by the better. Melchizedek.

So Melchizedek is greater than Abraham, the father of the faithful. Abraham, Isaac and Jacob, the fathers of the faithful.

And then we know from, for instance, scriptures like Genesis 12, where it says that God blessed Abraham.

But then we look at scriptures like John, John 1 verse 18, John 1 verse 18, John 1 verse 18.

No one has seen God at any time.

The only begotten son who is in the bosom of the father, he has declared him.

So no one has seen the father.

We also have scriptures like John 5 verse 37, John 5 verse 37, which says, And the father himself who sent me, as testified of me, you, as Christ said, have neither heard his voice at any time nor seen his form.

And then that is also further stated in John 6 verse 46, where it says, Not that anyone has seen the father, except he who is from God, he has seen the father.

And so from all of us, we can and we know this in the church, that it was Jesus Christ that blessed Abraham.

Or in other words, the one being that became the word that emptied himself and became a human being and became flesh, as we read in John 1.14.

And he therefore was the one that blessed Abraham, not the father, because no man seen or heard the father.

And so Melchizedek was basically Christ as the one that would become the son of God, and not just a pure Canaanitic king who officiated as a priest.

And therefore, the conclusion is that Melchizedek was the pre-incarnate word who later became Jesus Christ.

And the description Yah in verse 3 of Hebrew 7 is therefore understood literally as evidence of his eternal existence.

We also have other scriptures that prove that, like John 1 verse 1, in the beginning of the word, and the word was with God and the word was God.

We know that, and it says everything was created by the word. Then we have John 8.58, when he talks about I Am, and declares his existence before Abraham.

And then we have Hebrew 7 verse 8, either Hebrew 7 verse 8, when it reads, Yah mortal man received tithes, but there he receives them, of whom it is witnessed that he lives.

Melchizedek received them, which witnessed that he lives.

And so Melchizedek is, Yah described as one of whom it is witnessed that he lives.

And then Hebrew 7 verse 16 says, Who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

And so Christ has come, and he possesses the power of an endless, endless life. So we see these connections.

That's why we can conclude, based on all these Biblical evidence, that Melchizedek was the pre-incarnate word who later became Jesus Christ.

And just while we're reading, and we read, in fact, in Genesis 14, 18, and in fact, just a few little comments there, which are interesting, in Genesis 14, 18 says, in 18 says there, Melchizedek, king of Salem, brought out bread and wine. Isn't that significant?

Which are the symbols that Christ uses as Passover, bread and wine?

And then Melchizedek addressed Yah, for instance, in verse 19, he says, and he blessed him and said, Blessed be Abraham of God, Most High, possessor of heaven and earth.

You see, Melchizedek addressed God as possessor of heaven and earth.

And we know that Jesus Christ addressed the Father as the Lord of heaven and earth.

Look at Matthew 11 verse 25. Matthew 11 verse 25.

And this one is very interesting. I want to read one or two verses after it, because it brings out a really significant point.

But Matthew 11 verse 25, we see Yah, at that time Jesus answered and said, I thank you, Father, Lord of heaven and earth.

You see, Lord of heaven and earth. So Christ is addressing the Father as Lord of heaven and earth, like Melchizedek addressed God as possessor of heaven and earth.

You can see the parallelism again. But the point I wanted to go on reading Yah is that you have hidden these things from the wise and prudent and have revealed them to babes.

Yah, people are very intelligent and things are that. They don't get it. It's just a plain, simple truth.

And then even so, Father, for so, it seemed good in your sight. And look at verse 27. It's an interesting verse.

All things have been delivered to me by my Father. To put that in modern type of business language means everything is being delegated to me by the Father.

Everything, all the power, all authority, all the power. And we know Christ is going to be the judge. Christ is going to have everything in this plan, in the execution of this plan, this great enormous plan of bringing many sons to glory.

Christ is the author. In other words, He is the one that that has been delegated to. He says, all things have been delegated to me by my Father, or rather delivered to me by my Father.

So I thought that would be interesting. But based on Matthew 11.25, which says, Thank you, Father, Lord of heaven and earth. That is not the only place that says that. In Luke chapter 10 verse 21, Luke chapter 10 verse 21, we can see the same expression spoken of by Christ, where it says, And in that hour Jesus rejoiced in the Spirit and said, I thank you, Father, Lord of heaven and earth.

And this is after the 70 that He sent out to preach the gospel came back and they said, well, all these things are happening. Wow. And and it says, it said, Jesus rejoiced and said, Thank you, Father, Lord of heaven and earth.

That you've eaten these things from the wise and prudent and revealed them to babies. And so He brings the same principle. But again, He addresses God as it was addressed by Melchizedek. So these are just a few interesting little points there. Now, as we move on now to the next section of Hebrew 7, that next section is quite a few verses that I'm going to read together.

It's verses 4 through 10. And in these verses, I'm then gonna highlight three points out of them. But let's read this section. Now, consider how great this man was to whom even the patriarch Abraham gave a tenth of the spoils. And indeed, those who are of the sons of Levi, who received the priesthood, have a commandment to receive tithes from the people according to the law.

That is, from their brethren. The law is obviously ceremonial law. They would receive tithes from the ceremonial law to the Levites. They would have paid to the Levites. That is from their brethren. Though they have come from the loins of Abraham. In other words, the Levites came from the loins of Abraham. But he, whose genealogy is not derived from them, from the Levites, from Aaron, received tithes from Abraham. In other words, Melchizedek received tithes from Abraham and blessed him, blessed Abraham, who had the promises. Now, beyond all contradiction, the lesser is blessed by the better.

I went through that a little while ago. So, yeah, we see mortal man. That's the liturgical priesthood. Aaron's children, Aaron's priesthood, Aaronic priesthood. Mortal man, the Aaron's priesthood, received tithes, received tithes, but there he receives them. In other words, Melchizedek receives the tithes of whom it is witness that he lives. So even Levi, who receives tithes, paid the tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him. So we're going to address, as I mentioned, three points from this section.

The first point is pretty obvious from verse 4 to 6 that Abraham gave tithes to Melchizedek. And so we see and we know that from the ceremonial law, the Levitical priesthood, it was the descendants of Levi that received tribes from other Israelites. In Numbers 18 verse 21. Let's look at Numbers 18 verse 21.

Numbers 18 verse 21. Behold, I've given the children of Levi all the tithes in Israel, as an inheritance in return for the work which they perform, the work of the tabernacle of meeting. And so God assigned the tithes from the various tribes to be given to the Levitical tribe for their service. But Abraham gave tithes to Melchizedek centuries, centuries before Levi was born. And so this establishes that Melchizedek's priesthood existed before the Levitical priesthood.

It also demonstrates that tithing did not originate with the covenant at Sinai. So the second point under this section is, the first point I mention is Abraham gave tithes to Melchizedek verses 4 to 6. The next section is basically verse 7 that Melchizedek blessed Abraham. In Hebrew 7 verse 7 says, now beyond all contradiction, the lesser is blessed by the better.

Abraham was the patriarch who received God's promises. You know, you look at Genesis 12, you leave your land and go to the land where and then I'll promise. Abraham was the patriarch who received God's promises. Yet Melchizedek blessed Abraham. Right. Therefore, Paul uses this blessing that was given by Melchizedek to Abraham as evidence that Melchizedek held a superior priestly position, much higher than the Levitical priesthood. Then the third point in this section, verses 9 and 10, is that Levi figuratively paid tithes through Abraham.

You see, Levi was a descendant of Abraham. Abraham, Isaac, Jacob. Jacob became Israel. Israel had 12 children, 12 sons, and one of them was Levi. And so Levi was a descendant of Abraham. And Hebrews reasons, yeah, the book of Hebrews reasons, yeah, that Levi was still in Abraham's lineage when Abraham paid tithes. Now, this is not a statement that Levi personally participated in an event of paying tithes to Melchizedek, but it is just a representative or an argument of answer of dissent.

That through the dissent, it's an ancestral argument or a representative, but it's not a statement that Levi personally participated in that event. That's why it says so to speak. So the conclusion, yeah, is that even the Levitical priesthood is represented as so subordinate to Melchizedek's priesthood. Now, here's an important question.

Why is this argument particularly important to Christians at that time that we're familiar with or that we're strongly attached to the Levitical priesthood? You see, there were people that those Hebrews that's what the letter was addressed to were people of the Hebrew descent. They were very familiar with the Levitical priesthood and the sacrificial system, but they were Christians. And so this was important, a particularly important argument to explain to them.

Why? Why? Why was it important to Paul to explain this argument to them, to explain this? Because it establishes from their own scriptures, from the law, that God had already revealed a priesthood superior to the one that was established through Aaron. God had already revealed a priesthood superior to Aaron's priesthood from their own Bible, from their own scriptures. So that concludes this small section here of verse 4 through 10. So let's move on to the next little subsection that I'm going to read, which is Hebrews 7, 11 through 19.

And in this section we read, therefore, if perfection were through the Levitical priesthood, for under it the people received the law, what further need was there that another priest should rise according to the order of Melchizedek and not according to the order of Aaron? For if the priesthood being changed of necessity, there is also a change of the law. For ye of whom these things are spoken belongs to another tribe, from whom no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning the priesthood. And it is yet far more evident if in the likeness of Melchizedek there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

For he who testifies, quote, you are a priest forever according to the order of Melchizedek, end of quote. For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness. For the law made nothing perfect, on the other hand there is the bringing of a better hope through which we draw near to God. This section is one of the most important doctrinal sections of this chapter. It's critical section doctrinally. And so let's read it more carefully or go through it step by step.

In verse 11, we see the Levitical priesthood could not bring perfection. He says, therefore, if perfection came through the Levitical priesthood, so in other words, why would another priest be necessary? Why would there be another priest necessary if perfection came through the Levitical priesthood? The answer is that the Levitical priesthood was insufficient to accomplish God's ultimate purpose. The priests, according to Aaron, could administer sacrifices. Yes, they could. But they could not permanently remove sin or make the worshipper perfect. The priests, yes, they could administer sacrifices, but they could not permanently remove sin or make perfect the worshipper. If we read, for instance, Hebrews 10, verse 1 through 4.

Hebrews 10, verse 1 through 4. For the law, having a shadow of good things to come. This is the ceremonial law. This is that sacrificial system, the sacrificial law. Being a shadow of things to come. In other words, Christ and his doing and the new covenant, all that things to come and not the very image of things can never.

In other words, that ceremonial law with the sacrifices can never with these same sacrifices, which they offered continually year by year, year by year, day and morning and evening and wherever they did all that time. It says, can never make those same sacrifices, which they offered continually year by year, make those who approach perfect.

They can't do it. For then, they would not have, for then, would they not have ceased to be offered?

For the worshipers once purified, would have had no more consciousness of sins. But in those sacrifices, there is a reminder of sins every year. Particularly when it talks about the Day of Atonement. For it is not possible, it is not possible that the blood of bulls and goats could take away sins. Not possible. Look at Hebrews 9 verse 9. Hebrews 9 verse 9. It was symbolic. You see, this whole thing was symbolic. For the present time, in which both gifts and sacrifices are offered. So at that time, they were still doing it in the temple. Right? It's symbolic. Which cannot make him who performed the service perfect in regard to the conscience. It can't. The sacrificial system could not make the conscience of the worshipper perfect. Therefore, another priesthood was necessary. So that's the first point here in verse 11 that the Levitical priesthood could not bring perfection. Now in verse 12. In verse 12, Hebrews 7 verse 12 says, For the priesthood being changed of necessity, there is also a change of the law. This verse must be understood in its context. It's important to understand the Bible in its context. The subject is the law governing the priesthood. Right? That's what we're talking about. We're talking about the law governing priesthood. It's not talking about God's moral commandments. Under the Sinai cabinet, this specific ceremonial law, priests came from the tribal Levi. The high priest came from Aaron, and priestly duties were prescribed by the law. Which law? That's ceremonial law. That's why at the beginning I went through to understand to show you that it was the ceremonial law. There's the moral law and there's the civil law. I went through that right at the beginning of the study. And so let's look at Exodus 28 verse 1. Exodus 28 verse 1. Exodus 28 verse 1. Now take Aaron, your brother, and his sons with him, from among the children of Israel, that he may minister to me as a priest. Aaron and Aaron's sons, Nadab, Abbiah, Eliezer, and Ithamahzah. And so we have Aaron and his sons were appointed to serve as priests. Nobody else. That line. Also in Numbers 3 verse 10.

And so you shall appoint Aaron and his sons, and they shall attend to their priesthood. But the outsider who comes near shall be put to death. Aaron and his sons, and that line of Aaron, were responsible for the priesthood. However, Christ was from the tribe of Judah. So let's move now to verses 13 and 14.

Because Yahya says, for he of whom these things are spoken belongs to another tribe, from which no man was officiated at altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning the priesthood. Let's back it up from the Scriptures in Genesis 49. Genesis 49 verse 10.

Genesis 49 verse 10. The scepter shall not depart from Judah, nor the Lord either, from between his feet, until Shiloh comes, Jesus Christ, and to him shall be the obedience of the people. The promise of rulership is associated with Judah. The promise of the priesthood is associated with Levi. In Matthew chapter 1, Matthew chapter 1 verse 1 through 3. Now the book of the geology of Jesus Christ, the son of David, the son of Abraham. Abraham begot Isaac. I said begot Jave.

Jacob begot Judah. And his brothers, Judah begot Perez and Zera by Tamo. Perez begot Ezra and Ezra begot Ram. And so we can see Yah, which is describing the lineage of Christ, because it says in verse 1, the book of the genealogy of Christ, the son of David.

And then it says that he came from Judah. And in Revelation 5 verse 5, Revelation 5 verse 5, Revelation 5 verse 5, we read, But one of the elders said to me, Do not weep, behold, The lion of the tribe of Judah, the root of David, As prevailed to open, to scroll, and to loose its seven seals.

And so it is pretty evident that Christ was from another tribe, not from the tribe of Levi. And under the Levitical regulations, Christ could not have served as a priest of the family or the lion of Aaron. And so therefore, Christ's priesthood operates under a different divine appointment. A different divine appointment. Hebrews 7 verse 12, it says, It says, The priesthood being changed, establishes a change in the priesthood, it changes a change in the law, of the law, relating to the priesthood.

You see, you've got to read the context. And the context is talking about the law of the priesthood. It does not by itself establish that the Ten Commandments have been abolished. No. So now we continue with verse 15 through 17. And it is yet for more evident if in the likeness of Melchizedek there arises another priest who has come not according to the law of a fleshly commandment, but according to the power of an endless life. For he testifies, you are a priest forever according to the order of Melchizedek.

You see, yeah, in these verses, it says that Christ's priesthood is based upon endless life. The Levitical priests qualified through their physical descent. Jesus Christ qualifies through the power of an endless life. So let's look at verse 17. Verse 17 is a quote for the testifies. And this quote is in Psalm 110 verse 4.

So let's read Psalm 110 verse 4. Psalm 110 verse 4. The Lord has sworn and will not relent. You are a priest forever according to the order of Melchizedek. This prophecy, written long after the establishment of the Levitical priesthood, yes, the time of David, declares that another priest would serve forever according to the order of Melchizedek.

So yeah, we see Jesus was appointed a priest according to the order of Melchizedek. We see that described in Hebrews 7 verse 17, which was just finished reading, but also in Hebrews 5 verse 4 through 6. Hebrews 5 verse 4 through 6, it says, And no man takes this honor to himself, but he was called by God, just as Aaron was. And so also Christ did not glorify himself to become a priest, but it was he who said to him, you are my son, today I have begotten you. And as he also says in another place, the one, you are my son, today I have begotten you.

That's in Psalm 2. And as he says in another place, that's Psalm 110. You are a priest according to the order of Melchizedek. And so Christ was appointed high priest according to a different order, a different order and different divine establishment. And so therefore Christ's right to occupy the office of high priest centers on the eternal nature of the priesthood of Melchizedek. You see, so the order of Melchizedek is an eternal priesthood order, being in Old Testament, occupied by the one who was like the Son of God.

And we read that in Hebrews 7 verse 3. You see that without father, without mother, without physiology, have neither beginning or days nor end of life, but made like the Son of God, remains a priest forever. Now, why does it say like?

Because that is also stated in Daniel 7 verse 13. If you look at Daniel 7 verse 13, Daniel 7 verse 13, he says, are watching in the night visions and be all one like the Son of Man. So again, he's using the word like the Son of Man. And so the point here about like the Son of God or like the Son of Man, it's because Christ was not yet, the word was not yet, the Son of God or the Son of Man, yet not yet being born into the flesh as a human being.

And so, but now, Yah in Hebrew 7 verse 13, it says now this is this order of Melchizedek, it says that it's now transferred to the Son of Man. Now today is the Son of Man, but at that time it was like the Son of Man when it was quoted from the Old Testament or referred to the Old Testament. So Christ's priesthood is not based upon a temporary human appointment or a physical genealogy.

It rests upon His eternal existence and divine appointment. And then the expression according to the order, therefore, identifies a different priestly order or standing rather than the descendant from Aaron. And then to complete the section verses 18 and 19, and it says the former priestly regulation, Yah, we can see, let's just read Hebrews 18 and 19. It says, for on one hand there is an annulling of the former commandment because of its weakness and unprofitiveness, for the law made nothing perfect.

The ceremonial law made nothing perfect. On the other hand, there is the bringing of a better hope through which we draw near to God. And so there is a better hope, a bigger problem, through which we draw near to God. So the former priestly regulations, the Levitical ceremonial law, is set aside. Why? Because of its weakness and unprofitiveness. Because of its weakness and inability to produce perfection. It says in verse 19, for the law, the ceremonial law, made nothing perfect. So the result is the introduction of a better hope. We see in Hebrew 7 verse 18 where it says weakness and unprofitiveness, and we say nothing perfect.

But what is the important point here? The important point is we draw near to God. The important point, the important issue, is our access to God. Through Christ, through Christ, we may approach the throne of grace with confidence. Look at Hebrews chapter 4 verse 16. Hebrews chapter 4 verse 16.

Let us therefore come boldly to the throne of grace, then we may obtain mercy and find grace to help in time of need. Oh boy, and do we need grace and help? Do we need grace and help? And then also in Hebrews chapter 10 verse 19 through 23. Hebrews 10. Therefore, brethren, verse 19, having boldness to enter the holiest by the blood of Jesus, by a new and living way, which He consecrated for us through the veil that is His flesh, and having a high priest over the house of God, let 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, let us hold fast the confession of our hope.

Without wavering, for you were promised His faithful. Through Christ we may approach the throne of grace with confidence. This change of priesthood, therefore, is not merely an administrative change. It is a better way for sinners to approach God through Jesus Christ. And brethren, that's where we're going to end today. And next week we'll continue from this point.