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Hebreeën 7
BasisBijbel

Jezus is een betere Hogepriester dan de hogepriester van Israël

7 Melchizédek was de koning van Salem en priester van de Allerhoogste God. Toen Abraham de koningen had verslagen, kwam Melchizédek Abraham zegenen.[a] 2 En Abraham gaf hem toen een tiende deel van de hele buit. De naam Melchizédek betekent in de eerste plaats: 'Rechtvaardige Koning'. Verder was Melchizédek ook de koning van Salem. 'Salem' betekent: 'vrede'.[b] Hij was dus 'Vredekoning'. 3 Verder wordt er niets over hem gezegd. Zo is hij zonder vader, zonder moeder, zonder voorouders of kinderen, zonder begin van zijn leven en zonder eind van zijn leven. Hij is daarmee gelijk aan de Zoon van God en blijft voor altijd priester.

4 Abraham, de voorvader van het volk Israël, gaf aan deze man een tiende deel van de buit. Dat betekent dat Melchizédek een heel belangrijk persoon was. 5 Volgens de wet van Mozes moet het volk tienden geven aan de priesters. De priesters zijn altijd mannen uit de stam van Levi. Zij krijgen dus tienden van hun volksgenoten, die net als de stam van Levi van Abraham afstammen. 6 Maar Melchizédek was geen priester uit de stam van Levi (want hij leefde lang vóór Levi). Toch kreeg hij van Abraham tienden. En hij zegende Abraham, aan wie God zijn beloften had gedaan. 7 Het is logisch dat iemand alleen gezegend kan worden door iemand die belangrijker is dan hijzelf. Dus Melchizédek was belangrijker dan Abraham.

8 In de tempel ontvangen sterfelijke priesters de tienden. Maar van Melchizédek die van Abraham tienden kreeg, wordt gezegd dat hij eeuwig leeft. 9 Je zou kunnen zeggen dat de stam van Levi die nu de tienden krijgt, zelf aan Melchizédek tienden gaf, via Abraham. 10 Levi was nog wel niet geboren, maar hij was als het ware al in zijn voorvader Abraham aanwezig toen die aan Melchizédek tienden gaf.

11 Als de mensen door het priesterschap van de stam van Levi (dus door de wet van Mozes) volmaakt konden worden, waarom moest er dan nog een andere priester komen? Namelijk net zo'n priester als Melchizédek? Let op: er wordt van Jezus niet gezegd dat Hij net zo'n priester als Aäron is! (Aäron is uit de stam van Levi, maar Jezus niet.) 12 Het priesterschap wordt dus veranderd. Dat betekent dat ook de wet wordt veranderd. 13 Want Jezus, over wie het hier gaat, komt uit een andere stam dan de priesters. De stam waaruit Jezus kwam, deed geen priesterdienst bij het altaar. 14 We weten immers dat onze Heer uit de stam van Juda is, en niet uit de stam van Levi. En Mozes heeft van de stam van Juda nooit gezegd dat ze priesters zouden worden.

15 Maar nu is er een nieuwe Priester, één die net als Melchizédek is. 16 Deze is geen Priester geworden omdat Hij uit de goede stam komt, namelijk uit de stam van Levi, maar omdat Hij een onsterfelijk leven heeft. Dat maakt het allemaal nog veel duidelijker. 17 Want van Jezus wordt gezegd: "U bent voor eeuwig priester, zoals Melchizédek." 18 Volgens de oude wet konden alleen mannen uit de stam van Levi priester worden. Maar die wet werd afgedankt, omdat hij niet werkte en dus nutteloos was. 19 Want de wet van Mozes heeft ons helemaal niet volmaakt kunnen maken. Hij heeft ons niet kunnen redden. Die wet was er tótdat er iets beters zou komen, iets waardoor wij wél dichter bij God konden komen. Namelijk Jezus.[c]

20 De Levieten werden priester zónder eed van God. 21 Maar Jezus mét een eed. Die eed werd door God Zelf gedaan. Want God zwoer: "Jij bent voor eeuwig Priester. De Heer heeft dat gezworen en Hij zal het niet meer veranderen." 22 Daardoor weten we dat we in Jezus een veel beter verbond hebben gekregen.

23 Onder het oude verbond zijn er heel veel priesters geweest. Want doordat ze stierven, konden ze niet voor eeuwig priester blijven. 24 Maar Jezus leeft voor eeuwig. Daarom zal er nooit meer een andere priester nodig zijn. 25 Daarom kan Hij ook álle mensen redden die door Hem naar God toe komen. Want Hij leeft voor altijd om bij God voor hen op te komen.

26 Zo'n Hogepriester hadden we ook nodig: volmaakt, zonder ooit ongehoorzaam te zijn aan God, smetteloos, en hoog boven elk ander wezen geplaatst in de geestelijke wereld. 27 Daarom hoeft Hij niet (zoals de andere hogepriesters) elke dag eerst voor zijn eigen ongehoorzaamheid offers te brengen, en daarna voor de ongehoorzaamheid van het volk. Want toen Hij Zichzelf offerde, heeft Hij één keer, voor altijd, het offer gebracht voor de ongehoorzaamheid van alle mensen.

28 De wet van Mozes maakt mensen tot hogepriester. En mensen zijn nu eenmaal ongehoorzaam aan God. Maar de plechtige eed van God die na de wet kwam, maakt de Zoon tot Hogepriester. En Híj is voor eeuwig volmaakt en nooit ongehoorzaam aan God.

Footnotes

  1. Hebreeën 7:1 Lees Genesis 14.
  2. Hebreeën 7:2 Salem is de oude naam van Jeruzalem (= 'Stad van Vrede').
  3. Hebreeën 7:19 Door de offers kreeg een mens wel vergeving voor zijn ongehoorzaamheid, maar hij werd er niet van bevrijd. Hij bleef een slaaf van het kwaad. De offers losten dat probleem niet op. Maar door Jezus' offer zijn we vrij van het kwaad en kunnen we God gehoorzaam zijn. Lees hierover meer in Romeinen 6:3-11.
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Hebrews 7
New American Bible (Revised Edition)

Chapter 7

Melchizedek, a Type of Christ. 1 [a]This “Melchizedek, king of Salem and priest of God Most High,”[b] “met Abraham as he returned from his defeat of the kings” and “blessed him.”(A) 2 [c]And Abraham apportioned to him “a tenth of everything.” His name first means righteous king, and he was also “king of Salem,” that is, king of peace. 3 Without father, mother, or ancestry, without beginning of days or end of life,[d] thus made to resemble the Son of God, he remains a priest forever.(B)

4 [e]See how great he is to whom the patriarch “Abraham [indeed] gave a tenth” of his spoils.(C) 5 The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham.(D) 6 But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises. 7 Unquestionably, a lesser person is blessed by a greater.[f] 8 In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on. 9 One might even say that Levi[g] himself, who receives tithes, was tithed through Abraham, 10 for he was still in his father’s loins when Melchizedek met him.

11 [h]If, then, perfection came through the levitical priesthood, on the basis of which the people received the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron?(E) 12 When there is a change of priesthood, there is necessarily a change of law as well. 13 Now he of whom these things are said[i] belonged to a different tribe, of which no member ever officiated at the altar. 14 It is clear that our Lord arose from Judah,[j] and in regard to that tribe Moses said nothing about priests.(F) 15 [k]It is even more obvious if another priest is raised up after the likeness of Melchizedek, 16 who has become so, not by a law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed.[l] 17 For it is testified:

“You are a priest forever
    according to the order of Melchizedek.”(G)

18 On the one hand, a former commandment is annulled because of its weakness and uselessness,(H) 19 for the law brought nothing to perfection; on the other hand, a better hope[m] is introduced, through which we draw near to God. 20 [n]And to the degree that this happened not without the taking of an oath[o]—for others became priests without an oath, 21 but he with an oath, through the one who said to him:

“The Lord has sworn, and he will not repent:(I)
    ‘You are a priest forever’”—

22 (J)to that same degree has Jesus [also] become the guarantee of an [even] better covenant.[p] 23 Those priests were many because they were prevented by death from remaining in office, 24 but he, because he remains forever, has a priesthood that does not pass away.(K) 25 [q]Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them.(L)

26 (M)It was fitting that we should have such a high priest:[r] holy, innocent, undefiled, separated from sinners, higher than the heavens.[s] 27 He has no need, as did the high priests, to offer sacrifice day after day,[t](N) first for his own sins and then for those of the people; he did that once for all when he offered himself. 28 For the law appoints men subject to weakness to be high priests, but the word of the oath, which was taken after the law, appoints a son, who has been made perfect forever.(O)

Footnotes

  1. 7:1–3 Recalling the meeting between Melchizedek and Abraham described in Gn 14:17–20, the author enhances the significance of this priest by providing the popular etymological meaning of his name and that of the city over which he ruled (Hb 7:2). Since Genesis gives no information on the parentage or the death of Melchizedek, he is seen here as a type of Christ, representing a priesthood that is unique and eternal (Hb 7:3).
  2. 7:1 The author here assumes that Melchizedek was a priest of the God of Israel (cf. Gn 14:22 and the note there).
  3. 7:2 In Gn 14, the Hebrew text does not state explicitly who gave tithes to whom. The author of Hebrews supplies Abraham as the subject, according to a contemporary interpretation of the passage. This supports the argument of the midrash and makes it possible to see in Melchizedek a type of Jesus. The messianic blessings of righteousness and peace are foreshadowed in the names “Melchizedek” and “Salem.”
  4. 7:3 Without father, mother, or ancestry, without beginning of days or end of life: this is perhaps a quotation from a hymn about Melchizedek. The rabbis maintained that anything not mentioned in the Torah does not exist. Consequently, since the Old Testament nowhere mentions Melchizedek’s ancestry, birth, or death, the conclusion can be drawn that he remains…forever.
  5. 7:4–10 The tithe that Abraham gave to Melchizedek (Hb 7:4), a practice later followed by the levitical priesthood (Hb 7:5), was a gift (Hb 7:6) acknowledging a certain superiority in Melchizedek, the foreign priest (Hb 7:7). This is further indicated by the fact that the institution of the levitical priesthood was sustained by hereditary succession in the tribe of Levi, whereas the absence of any mention of Melchizedek’s death in Genesis implies that his personal priesthood is permanent (Hb 7:8). The levitical priesthood itself, through Abraham, its ancestor, paid tithes to Melchizedek, thus acknowledging the superiority of his priesthood over its own (Hb 7:9–10).
  6. 7:7 A lesser person is blessed by a greater: though this sounds like a principle, there are some examples in the Old Testament that do not support it (cf. 2 Sm 14:22; Jb 31:20). The author may intend it as a statement of a liturgical rule.
  7. 7:9 Levi: for the author this name designates not only the son of Jacob mentioned in Genesis but the priestly tribe that was thought to be descended from him.
  8. 7:11–14 The levitical priesthood was not typified by the priesthood of Melchizedek, for Ps 110:4 speaks of a priesthood of a new order, the order of Melchizedek, to arise in messianic times (Hb 7:11). Since the levitical priesthood served the Mosaic law, a new priesthood (Hb 7:12) would not come into being without a change in the law itself. Thus Jesus was not associated with the Old Testament priesthood, for he was a descendant of the tribe of Judah, which had never exercised the priesthood (Hb 7:13–14).
  9. 7:13 He of whom these things are said: Jesus, the priest “according to the order of Melchizedek.” According to the author’s interpretation, Ps 110 spoke prophetically of Jesus.
  10. 7:14 Judah: the author accepts the early Christian tradition that Jesus was descended from the family of David (cf. Mt 1:1–2, 16, 20; Lk 1:27; 2:4; Rom 1:3). The Qumran community expected two Messiahs, one descended from Aaron and one from David; Hebrews shows no awareness of this view or at least does not accept it. Our author’s view is not attested in contemporaneous Judaism.
  11. 7:15–19 Jesus does not exercise a priesthood through family lineage but through his immortal existence (Hb 7:15–16), fulfilling Ps 110:4 (Hb 7:17; cf. Hb 7:3). Thus he abolishes forever both the levitical priesthood and the law it serves, because neither could effectively sanctify people (Hb 7:18) by leading them into direct communication with God (Hb 7:19).
  12. 7:16 A life that cannot be destroyed: the life to which Jesus has attained by virtue of his resurrection; it is his exaltation rather than his divine nature that makes him priest. The Old Testament speaks of the Aaronic priesthood as eternal (see Ex 40:15); our author does not explicitly consider this possible objection to his argument but implicitly refutes it in Hb 7:23–24.
  13. 7:19 A better hope: this hope depends upon the sacrifice of the Son of God; through it we “approach the throne of grace” (Hb 4:16); cf. Hb 6:19, 20.
  14. 7:20–25 As was the case with the promise to Abraham (Hb 6:13), though not with the levitical priesthood, the eternal priesthood of the order of Melchizedek was confirmed by God’s oath (Hb 7:20–21); cf. Ps 110:4. Thus Jesus becomes the guarantee of a permanent covenant (Hb 7:22) that does not require a succession of priests as did the levitical priesthood (Hb 7:23) because his high priesthood is eternal and unchangeable (Hb 7:24). Consequently, Jesus is able to save all who draw near to God through him since he is their ever-living intercessor (Hb 7:25).
  15. 7:20 An oath: God’s oath in Ps 110:4.
  16. 7:22 An [even] better covenant: better than the Mosaic covenant because it will be eternal, like the priesthood of Jesus upon which it is based. Hb 7:12 argued that a change of priesthood involves a change of law; since “law” and “covenant” are used correlatively, a new covenant is likewise instituted.
  17. 7:25 To make intercession: the intercession of the exalted Jesus, not the sequel to his completed sacrifice but its eternal presence in heaven; cf. Rom 8:34.
  18. 7:26 This verse with its list of attributes is reminiscent of Hb 7:3 and is perhaps a hymnic counterpart to it, contrasting the exalted Jesus with Melchizedek.
  19. 7:26–28 Jesus is precisely the high priest whom the human race requires, holy and sinless, installed far above humanity (Hb 7:26); one having no need to offer sacrifice daily for sins but making a single offering of himself (Hb 7:27) once for all. The law could only appoint high priests with human limitations, but the fulfillment of God’s oath regarding the priesthood of Melchizedek (Ps 110:4) makes the Son of God the perfect priest forever (Hb 7:28).
  20. 7:27 Such daily sacrifice is nowhere mentioned in the Mosaic law; only on the Day of Atonement is it prescribed that the high priest must offer sacrifice…for his own sins and then for those of the people (Lv 16:11–19). Once for all: this translates the Greek words ephapax/hapax that occur eleven times in Hebrews.
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New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.