Sorry for being so late. I promise chop, chop, chop from here to the end.
Chapter Six (continued)
After we get a little encouragement in these next verses about the faithfulness of God, the author takes us on into a discussion of the priesthood of Melchizedek.
After really laying into the lazy and stupid middle-of-the-roaders last week. The author says in verses 9 through 12 that he is convinced of better things for them. They have shown earnestness in working for the benefit of the saints and he is desirous of all of the readers to do the same. As we have already learned the people he is speaking to are spiritually immature and they need examples. The author is reminding them of the examples in their own midst and if that is not enough, he gives the example of Abraham, "who through faith and patience inherited the promise."
ἐπιτυγχάνω [epitugchano /ep·ee·toong·khan·o/] (received) v15
Means to light or hit upon a person or thing. To attain to, obtain. Not the whole just a taste. Abraham got a small taste of the fulfilled promise.
βούλομαι [boulomai /boo·lom·ahee/] (wanted) v17
Desire based on reasoning, to will deliberately, to have a purpose; thelo based on emotions
μεσιτεύω [mesiteuo /mes·it·yoo·o/] (confirmed) v17
This word means to act as a mediator between litigating or covenanting parties. It means to accomplish something by interposing between two parties.
παράκλησις [paraklesis /par·ak·lay·sis/] (encouraged) v18
To earnestly call, to exhort or encourage
ἰσχυρός [ischuros /is·khoo·ros/] (greatly) v18
Indwelling strength embodied or put forth either aggressively or as an obstacle, as an attacking army or a strong fortress.
καταφεύγω [katapheugo /kat·af·yoo·go/] (fled) v18
This the word used in the LXX (Deut 4:42) of the slayer who killed his neighbor unawares, and who, to escape the avenger, flees for refuge to one of the cities of refuge. Here it speaks of the sinner fleeing for refuge from the penalty of sin, to the High Priest who has offered atonement for him and his sin.
ἀσφαλής [asphales /as·fal·ace/] (secure) v19
A compound word made up of a meaning not and sphallo meaning to make totter. Together it means to not make totter, to not baffle of foil.
βέβαιος [bebaios /beb·ah·yos/] (firm) v19
Sustaining ones steps in going - does not break down under weight.
Note: In verses 13 - 20 the author wishes to impress upon the readers the certainty of God's promises. Since men take oaths and by these oaths disputes are settled, God wishing to end any dispute about the certainty of his promises takes an oath. Since men swear oaths by someone greater, God swears his oath by the greatest of all, himself. So as the author says by these two things by God's oath and by the fact that it is impossible for God to lie, we can be sure of his promises. Those he has made and are fulfilled and those he has made that are yet to be fulfilled. This should give us great hope, and the greatest hope of all that we have is Jesus who has gone to heaven ahead of us and is a high priest forever in the order of Melchizedek.
Chapter Seven
Introduction
A couple of interesting things to note in verses 1 through 3. First Melchizedek was obviously a Gentile priest of God. This is important because it means he is a priest outside of the family of Levi. His name means king of righteousness. Second, according to the scripture he has no end or beginning so this means his priesthood has not expired or been overruled. Third, Abraham validated his priesthood by recognizing him as a priest of the "Most High God". All of these facts become very important as the author assembles the pieces of his argument.
theoreo (think) v4 Not an indifferent spectator, one who looks at a thing with interest and attention.
akrothinion (plunder) v4 A compound word made up of akron meaning the topmost point and this meaning a heap. It was a tenth of the pick of the spoils. Literally a tenth of the best.
antilogia (without doubt) v7 A compound word made up of anti meaning against and logus meaning word. Literally without words, meaning there are no words that could even be offered that would change the fact.
Note: With this passage the author establishes some very important points. He establishes that Mel was a priest important enough that Abraham would give him a tenth of the best. Also that Mel was recognized as a priest even though he was not descended from Levi. The author then makes the jump that since Abraham gave Mel a tithe and Levi was still in his father's loins, that in a sense Levi also gave a tenth to Mel, and since the lesser is always blessed by the greater, then Melchizidek's priesthood is superior even to the Levitical priesthood, therefore greater than the Aaronic priesthood. Therefore greater than the old animal blood sacrificial system. There is nothing unusual about the way this reasoning takes place, it was quite logical and accepted by the Jewish people.
teleiosis (perfection) v11 This word means complete, completely completed.
metatithemi (change) v12 To transpose, put one thing in the place of another.
heteros (different) v13 Of another kind completely, allos is another of the same kind
prodelos (clear) v14 openly evident, known to all
anatello (descended) v14 This is a very picturesque word. It is used of a heavenly body, like the sun or a star or the moon, rising. Also used of a plant the springs to life and grows.
akatalutos (indestructible) v16 From luo meaning to loose, kata meaning down, and a meaning not. This word means that which cannot be dissolved or disunited.
Note: The authors point in verses 11 through 17 is that if the Aaronic and/or Levitical priesthood was good, why would there need to be another? He then sets out to illustrate all of the shortcomings of the old and contrast them with the advantages of the new. The author starts with the assertion that when a new priesthood takes effect the old priesthood and it's laws must also change, otherwise why would you need the new? Near the end of this passage he makes the point that the priests of the old order were appointed priests on the basis of regulations, while our new priest was made a priest on the basis of His indestructible life.
In verses 18 - 22 the author continues his argument for the incompleteness of the Old Testament system declaring it weak and useless, for the simple reason that it could not bring anything to a conclusion. As the author will further explain later, animal blood could only cover people's sins, there was a need for something better. And on top of all the other points about superiority there is a bonus with this new system, God's oath. Jesus' priesthood is unchanging and eternal. Jesus is declared a priest forever.
In the rest of chapter 7 the author points out some more facts to convince the reader of Jesus superiority. In verse 23 he explains that the priest's physical death prevented them from continuing in their ministry. He contrasts this to Jesus eternal life and ministry as the High Priest. In verse 26 he lists Jesus qualities as High Priest. Despite having all of these qualities, he is still, remember, able to sympathize with our weaknesses. The author then states that the earthly priests lost some of their functionality by having to sacrifice for their own sins first, then take care of the needs of the people. He compares this with Jesus sinless life and his once for all sacrifice of himself on the cross as complete payment for all sins. He ends this chapter comparing the appointment of the weak through regulations with the oath that appointed the son forever.
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