Hebrews 7:14-24 For it is evident that our Lord sprang out of Juda; of which tribe Moses spoke nothing concerning priesthood.… 1. Jesus sprang from the royal tribe of Judah, not from the sacerdotal tribe of Levi. The apostle intentionally uses a term that glances at Zechariah's prediction (Hebrews 7:14) concerning Him who shall arise as the dawn, and be a Priest upon His throne. We shall therefore entitle Him "Lord," and say that " our Lord " has risen out of Judah. He is Lord and King by right of birth. But this circumstance, that He belongs to the tribe of Judah, hints, to say the least, at a transference of the priesthood. For Moses said nothing of this tribe in reference to priests, however great it became in its kings. The kingship of our Lord is foreshadowed in Melchizedec. 2. It is still more evident that the Aaronic priesthood bar been set aside if we recall another feature in the allegory of Melchisedec. For Jesus is like Melchisedec as Priest, not as King only. The priesthood of Melchisedec sprang from the man's inherent greatness. How much more is it true of Jesus Christ that His greatness is personal! He became what He is, not by force of law, which could create only an external, carnal commandment, but by innate power, in virtue of which He will live on and His life will be indestructible. The commandment that constituted Aaron priest has not indeed been violently abrogated; hut it was thrust aside in consequence of its own inner feebleness and uselessness. It has been lost, like the light of a star, in the spreading "dawn" of day. The sun of that eternal day is the infinitely great personality of Jesus Christ, born a crownless King; crowned at His death, but with thorns. Yet what mighty power He bar wielded! The Galilaean has conquered. Since He has passed through the heavens from the eyes of men, thousands in every age have been ready to die for Him. Untouched by the downfall of kingdoms, and the revolutions of thought, such a King will sit upon His moral throne from age to age, yesterday and to-day the same, and for ever. 3. The entire system or covenant based on the Anionic priesthood has passed away and given place to a better covenant, better in proportion to the firmer foundation on which the priesthood of Jesus rests. Beyond question, the promises of God were steadfast. But men could not realise the glorious hope of their fulfilment, and that for two reasons. First, difficult conditions were imposed on failible men. The worshipper might transgress in many points of ritual. His mediator, the priest, might err where error would be fatal to the result. Worshipper and priest, if they were thoughtful and pious men, would be haunted with the dread of having done wrong they knew not how or where, and be filled with dark forebodings. Confidence, especially full assurance, was not to be thought of. Second, Christ found it necessary to urge His disciples to believe in God. The misery of distrusting God Himself exists. Men think that He is such as they are; and, as they do not believe in themselves, their faith in God is a reed shaken by the wind. These wants were not adequately met by the old covenant. The conditions imposed perplexed men, and the revelation of God's moral character and Fatherhood was not sufficiently clear to remove distrust. The apostle directs attention to the strange absence of any swearing of an oath on the part of God when He instituted the Aaronic priesthood, or on the part of the priest at his consecration. Yet the kingship was confirmed by oath to David. In the new covenant, on the other hand, all such fears may be dismissed. For the only condition imposed is faith. In order to make faith easy and inspire men with courage, God appoints a surety for Himself. He offers His Son as Hostage, and thus guarantees the fulfilment of His promise. (T. C. Edwards, D. D.) Parallel Verses KJV: For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. |
    |