18  Jesus, the Superior  Priest—part 2 (7:20-28)

And inasmuch as it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “The LORD has sworn and will not change His mind, ‘Thou art a priest forever’ ”); so much the more also Jesus has become the guarantee of a better covenant. And the former priests, on the one hand, existed in greater numbers, because they were prevented by death from continuing, but He, on the other hand, because He abides forever, holds His priesthood permanently. Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. (7:20-28)

Here the Holy Spirit presents Jesus as a superior priest three ways. He is the guarantee of a better covenant, the eternal Savior, and holy and sinless.

GUARANTEE OF A BETTER COVENANT

And inasmuch as it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “The Lord has sworn and will not change His mind, ‘Thou art a priest forever’ ”); so much the more also Jesus has become the guarantee of a better covenant. (7:20-22)

God did not swear to Aaron that his priesthood would be forever. In fact God never suggested, to Aaron or to anyone else, that that priesthood would be anything but temporary. However, many Israelites no doubt thought that it would be permanent, but their belief had no basis in Scripture. Neither when the old priesthood was first established nor when any priest or group of priests were consecrated had God made an oath— or any sort of promise, conditional or unconditional—that this priesthood would be eternal. But with Christ He swore an eternal priesthood, as David had written in Psalm 110:4, to which the writer here refers for the fourth time in the letter (see also 5:6; 6:20; 7:17). To make the point more emphatic, David added, and will not change His mind. God made an eternal decision about the new eternal priesthood.

Neither David nor the writer of Hebrews suggests that God’s oath was any more reliable or valid than His bare word. It is rather that, when He makes eternal transactions, He has chosen to do so with an oath. The oath does not represent greater truthfulness but puts the emphasis on permanence.

As already emphasized several times, the Levitical priests ministered in the Temple on a temporary and repetitive basis. They were mortal, so when they died their sons had to replace them. They were also sinful, so always had to offer sacrifices for themselves before they were qualified to offer them for the people. The sacrifices themselves only had a certain temporary effectiveness, and so had to be repeated and repeated. God intended for that priesthood to operate in that way. He did not plan for it to be perfect or permanent, and so did not establish it with an oath.

When God made His covenantal promise to Abraham, however, He did so with an oath (Gen. 22:16-18; cf. Heb. 6:13). This promise was unconditional and eternal. “God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath” (Heb. 6:17). God wanted Abraham, and eventually all Israel and all the world, to know that this promise was permanent. It was through Abraham that Messiah came, and therefore the blessing that every believer will experience throughout all of eternity is a perpetual fulfillment of the Abrahamic covenant.

Jesus’ priesthood is also based on an oath of God, and is thereby shown to be eternal, unchangeable. Because of that fact, Jesus is made a guarantee, a surety, of a better covenant. The covenant that God made through Jesus is better than the old one because the old one was temporary and the new one is eternal. A better priest guarantees a better covenant.

It is important to recognize that the Old Covenant was not bad. God did not make the new because the old was bad, but because it was imperfect and temporary. The Mosaic covenant was a very good covenant, a God-given, God-ordained covenant that served its purpose for the time it was meant to be in effect. In many respects the Old Covenant was good in its own right. It was good as the product of God’s wisdom and righteous will. It served a very good purpose, for it helped to restrain sin and to promote godliness. It also pointed toward the Messiah and helped prepare the way for Him. Until the coming of Jesus Christ, the Mosaic covenant was exactly the covenant that Israel was supposed to have. The New Covenant is better simply because the Old was incomplete. The Old was good; the New is better.

A beautiful illustration of guaranteeing is found in Genesis. When Jacob’s sons were preparing to go to Egypt for a second time to get grain for their starving families, Judah reminded his father that the Egyptian ruler (who, unknown to them, was Joseph) told them they could not expect to get more food unless they brought their youngest brother, Benjamin, with them to Egypt. Only after Judah nobly offered to be the security for Benjamin did his father reluctantly agree. “I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you forever” (Gen. 43:9). After receiving more food from Joseph, they were stopped on their way home because of Joseph’s concealing his own silver cup in Benjamin’s sack of food. Dismayed at what had happened, and grieved at what the loss of Benjamin would do to his father, Judah again offered to become a guarantee for his brother. After a lengthy explanation to Joseph of his concern, Judah said, “Now, therefore, please let your servant remain instead of the lad a slave to my lord, and let the lad go up with his brothers” (44:33). Judah made the second promise of surety so he could uphold the first. He was willing to go to any length to fulfill the pledge to his father that Benjamin would return home safely. In this noble gesture, Judah illustrated the idea of Christ’s being the guarantee for the New Covenant.

Paul was willing to be surety for the runaway slave, Onesimus. Addressing the owner, Philemon, Paul writes of Onesimus, “But if he has wronged you in any way, or owes you anything, charge that to my account; I, Paul, am writing this with my own hand, I will repay it” (Philem. 18-19).

Jesus is the mediator of the New Covenant, and in this has provided us with eternal life. But He does more than mediate the covenant; He also guarantees it. He has become surety for it. All of God’s promises in the New Covenant are guaranteed to us by Jesus Himself. He guarantees to pay all the debts that our sins have incurred, or ever will incur, against us.

ETERNAL SAVIOR

And the former priests, on the one hand, existed in greater numbers, because they were prevented by death from continuing, but He, on the other hand, because He abides forever, holds His priesthood permanently. Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. (7:23-25)

The Levitical priests had what might be called the ultimate disqualification for permanent ministry: death. None of them could serve indefinitely. Each died and had to be succeeded in order for the priesthood to continue. Once again, the Jewish readers are reminded of the limitations of the Old Covenant.

As if to picture that the Levitical priesthood would never be able to bring them to salvation, God gave Israel a dramatic and significant demonstration, recorded in Numbers 20:23-29. When Aaron, the first high priest and progenitor of all succeeding priests, was about to die, God commanded Moses to bring Aaron and his son and successor, Eleazar, to Mount Hor, in view of all the people. God reminded Moses that Aaron, like Moses himself, would not be allowed to enter the Promised Land. The human giver of the law and the human progenitor of the priesthood would both die before Israel entered the Promised Land. Aaron’s high priestly garments were taken from him and placed on Eleazar. After Aaron died, the people mourned for him for thirty days. The people’s attention was specially focused on Aaron’s death, as if God were impressing upon them the fact that the priesthood he represented was a dying priesthood.

In this brief demonstration, along with Moses’ own death shortly afterward, two things about the Old Covenant were symbolized: it was not permanent, and it could not bring the people into the Promised Land. It was temporary and it could not save. Neither the law (represented by Moses) nor the sacrifices (represented by Aaron) could deliver from the wilderness of sin and bring into the land of salvation.

Jesus Christ, on the other hand, because He abides forever, holds His priesthood permanently. Jesus is the superior High Priest because He needs no successor. His priesthood is permanent, eternal.

Permanently (aparabatos) means more than incidental permanence, or something that simply will not be changed. It means unchangeable, unalterable, inviolable—something that cannot be changed. Jesus’ priesthood does not just happen to be permanent. It cannot possibly be anything but permanent. It is not capable of anything but permanence. By its very divine nature it can never conclude or weaken or become ineffective. Jesus Christ has a priesthood that is absolutely incapable of ever being altered in any way! He is the last high priest. No other will ever be needed.

Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. (7:25)

Here is one of the most beautiful verses in Scripture. Like John 3:16, it contains the whole essence of the gospel. Salvation is the main theme of the entire Bible. Salvation is what the text is all about.

Jesus’ priesthood not only is eternal and unalterable, but is also unlimited in its scope. He saves forever (panteles). Although the meaning in the context of 7:25 can be that of eternal, the basic idea of the word is that of completeness or perfection. The King James translation (“to the uttermost”) is therefore accurate and significant. Jesus’ priesthood is no halfway measure, as were the old sacrifices that only symbolized removal of sin. The symbol was important for that covenant. It was God-given and God-required, but still was only a symbol. But Jesus Christ is able to save both eternally and completely.

We can learn some things about God from nature. Paul recognizes that God’s “eternal power and divine nature,” that is, His greatness and His glory, are evident for every person to see (Rom. 1:18-20). We call such evidence natural revelation. But it is limited revelation. The birds can suggest to us God’s beauty, but they do not sing redemption’s song. The ocean and its pounding waves can suggest God’s greatness and His dependability, but they do not proclaim the gospel. The stars declare the glory of God, but not the way to get to Him. Natural revelation, like the Old Testament sacrifices, is God-given. It is the nature He Himself has made that proclaims His greatness and glory. But we can only learn about salvation from special revelation, from His written Word, the Bible, When people say they can find God on the beach or on the golf course or at the lake, it is a very superficial claim. In nature, we cannot possibly see clearly God’s judgment on sin or His goodness or His grace or His redemption or His Son. In nature we cannot see the need for salvation or the way to salvation. These are only seen with spiritual eyes, through the revelation of His Word.

Within the few words of Hebrews 7:25 we can see salvation’s basis, its nature, its power, its objects, and its security.

THE BASIS OF SALVATION

Hence, of course, refers to what has just been said—namely, that Jesus’ priesthood is permanent, eternal. He can save forever because He exists and ministers forever. The basis of salvation is Jesus Christ’s divine eternality.

THE POWER OF SALVATION

The power of salvation is Christ’s ability—He is able. Other priests were never able to save, not even partially or temporarily. The old sacrifices partially and temporarily covered sin, but they did not even partially or temporarily remove sin. They did not to any degree or for any length of time bring deliverance from sin. But Jesus Christ is able, perfectly able.

A friend of mine had a little boy who, at the age of four, was found to have leukemia. One of our own sons was the same age. When I visited the stricken boy in the hospital, I felt particularly heartbroken and helpless. I had the strongest desire to make him well. I would have done anything in my power to bring that little fellow back to perfect health. I was completely willing, but I was not able to. I did not have the power.

Many, perhaps most, of the priests of the Old Covenant were willing to cleanse the people of sin; but they could not, no matter how strongly they desired it. But our great High Priest is not only willing, He is also able—absolutely able. Praise God for Christ, who is able!

Evangelicals are often criticized for claiming that Jesus Christ is the only way to God. The reason we make this claim is that this is what the Bible teaches. Jesus Himself said “No one comes to the Father except through Me” (John 14:6). Jesus not only is able to save, but He is the only One able to save. He is the only One who has the power of salvation (Acts 4:12).

THE NATURE OF SALVATION

The nature of salvation is bringing men near to God. By delivering from sin, it qualifies believers to come to God. Deliverance from sin has all three of the major tenses—past, present, and future. In the past tense, we have been freed from sin’s guilt. In the present tense, we are freed from sin’s power. In the future tense, we shall be freed from sin’s presence. So we can say, “I have been saved,” “I am saved” (or “I am being saved’), and “I shall be saved.” All these statements are true; all are scriptural. Together they represent the full, complete nature of our salvation.

THE OBJECTS OF SALVATION

The objects of Christ’s eternal salvation, of course, are those who come to Him to be saved, those who draw near to God through Him. There are no restrictions but this, no other qualification but faith in God’s Son. “The one who comes to Me I will certainly not cast out” (John 6:37). There is no other way but Jesus, but this way is open to every person who puts his trust in Him. The other side of this truth is that Jesus can save only those who come to Him in faith. He is able to save all, but not all will be saved, because not all will believe.

We are tempted to think that when we have presented the gospel, presented the truth of salvation, that our obligation is over. But there must be a response to the gospel for it to be able to save. Parents need continually to remember this fact when teaching their children the things of God. We cannot make them believe or make them obey, but our responsibility is not over until we have urged them as strongly as we know how to trust in the Savior of whom they have heard.

THE SECURITY OF SALVATION

He always lives to make intercession for us. The security of our salvation is Jesus’ perpetual intercession for us. We can no more keep ourselves saved than we can save ourselves in the first place. But just as Jesus has power to save us, He has power to keep us. Constantly, eternally, perpetually Jesus Christ intercedes for us before His Father. Whenever we sin He says to the Father, “Put that on My account. My sacrifice has already paid for it.” Through Jesus Christ, we are able to “stand in the presence of His glory blameless with great joy” (Jude 24). In His Son we are now blameless in the Father’s sight. When we are glorified we will be blameless in His presence.

HOLY AND SINLESS

For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. (7:26-28)

All the Levitical priests were sinful, and they had to offer sacrifices for themselves before they could offer them for the people. Not so our present High Priest. He is holy, innocent, undefiled, separated from sinners, and exalted above the heavens. It was fitting, necessary, that He be such a person. Otherwise He, too, would have had to offer sacrifices for Himself first, and He, too, would have had to repeat the sacrifices over and over and over. He could only be the eternal and perfect High Priest if He were completely righteous and sinless. And He is.

As believers, we are all holy in the sense that we are set apart in Christ for righteousness. We are counted righteous in Him. But Christ’s righteousness is in Himself. He was holy from the very beginning, eternally holy. He was born into this world holy. He was not capable of sin. He said of Himself, “The ruler of the world is coming, and he has nothing in Me” (John 14:30). There was no sin in Jesus to which Satan could appeal.

Jesus is also innocent, or harmless. Holiness points toward God, harmlessness toward men. Jesus injured no man. He lived for others. He went about always doing good to others, including those who had done, or who He knew would do, Him harm. He healed but He never harmed.

Jesus was undefiled, free from any moral or spiritual blemish. Think about it. For 33 years Jesus Christ was in the world, mingling continually with sinners and being tempted continually by Satan. Yet He never contracted the least taint of sin, or defilement. Just as the rays of the sun can shine into the foulest stagnant pond and not lose their radiance and purity, so Jesus lived his life in the sinful, defiled world without losing the least of His beauty and purity. He moved through the world and remained untouched by any of its blemishes. He came into the most direct and personal contact with Satan, yet left as spotless as before they met. There never was a priest who was undefiled—until Jesus.

Jesus was separated from sinners. He was of an utterly different class. Obviously, He was not separated from sinners in the sense of never coming in contact with them or mingling with them. His parents, his brothers and sisters, his friends, his disciples—all the people He encountered—were sinful. Yet He ate with them, traveled with them, worked with them, worshiped with them. But His nature was totally separate, totally different, from theirs—and from ours. For this, of course, we give the highest thanks, for otherwise He could not have been our Savior.

Finally, He is exalted above the heavens. He is exalted because of all the other things just mentioned. Because He is holy, innocent, undefiled, and separated from sinners, He is therefore exalted.

And because of all five of these things, He does not need to offer sacrifices for Himself, like those high priests. Sinlessness needs no sacrifice. Jesus offered only one sacrifice, and that one not for Himself but for others. He did it once. A perfect sacrifice by a perfect Priest and it was done—for all time.

All the priests of the Old Covenant, even the most dedicated and spiritual of them, were weak (v. 28). But God established Jesus’ priesthood as eternally strong—just as it is eternally holy and eternally effective.

When he officiated, the Old Testament high priest wore an ephod, an elaborate vestment on which were two onyx stones, each inscribed with the names of six of the tribes of Israel. Attached to the ephod by gold chains was a breastplate, on which were twelve more precious stones representing the twelve tribes. Therefore whenever he went into the presence of God, he carried with him all the tribes of Israel. The high priest symbolically bore the children of Israel to God on his heart (his affections) and on his shoulders (his strength). This represented what the priesthood was to be: first, a heart for the people, and secondly, the strength to bring them to God. Many of these priests no doubt had a heart for the people. But none of them was able to bring the people to God. They could not even bring themselves to Him.

Our High Priest has no such weakness. He carries our names on His heart and on His shoulders. But He needs no ephod or breastplate as symbols, for He has true affection and true salvation. He perfectly loves us and He can perfectly save us. He is able.