Read the New Testament in 24 Weeks
6 Therefore, leaving behind the initial lessons about the Messiah, let us go on to maturity, not laying again the foundation of turning from works that lead to death, trusting God, 2 and instruction about washings, s’mikhah, the resurrection of the dead and eternal punishment. 3 And, God willing, this is what we will do.
4 For when people have once been enlightened, tasted the heavenly gift, become sharers in the Ruach HaKodesh, 5 and tasted the goodness of God’s Word and the powers of the ‘olam haba — 6 and then have fallen away — it is impossible to renew them so that they turn from their sin, as long as for themselves they keep executing the Son of God on the stake all over again and keep holding him up to public contempt. 7 For the land that soaks up frequent rains and then brings forth a crop useful to its owners receives a blessing from God; 8 but if it keeps producing thorns and thistles, it fails the test and is close to being cursed;[a] in the end, it will be burned.
9 Now even though we speak this way, dear friends, we are confident that you have the better things that come with being delivered. 10 For God is not so unfair as to forget your work and the love you showed for him in your past service to his people — and in your present service too. 11 However, we want each one of you to keep showing the same diligence right up to the end, when your hope will be realized; 12 so that you will not become sluggish, but will be imitators of those who by their trust and patience are receiving what has been promised.
13 For when God made his promise to Avraham, he swore an oath to do what he had promised; and since there was no one greater than himself for him to swear by, he swore by himself[b] 14 and said,
“I will certainly bless you,
and I will certainly give you many descendants”;[c]
15 and so, after waiting patiently, Avraham saw the promise fulfilled. 16 Now people swear oaths by someone greater than themselves, and confirmation by an oath puts an end to all dispute. 17 Therefore, when God wanted to demonstrate still more convincingly the unchangeable character of his intentions to those who were to receive what he had promised, he added an oath to the promise; 18 so that through two unchangeable things, in neither of which God could lie, we, who have fled to take a firm hold on the hope set before us, would be strongly encouraged. 19 We have this hope as a sure and safe anchor for ourselves, a hope that goes right on through to what is inside the parokhet, 20 where a forerunner has entered on our behalf, namely, Yeshua, who has become a cohen gadol forever, to be compared with Malki-Tzedek.[d]
7 This Malki-Tzedek, king of Shalem, a cohen of God Ha‘Elyon, met Avraham on his way back from the slaughter of the kings and blessed him; 2 also Avraham gave him a tenth of everything.[e]
Now first of all, by translation of his name, he is “king of righteousness”; and then he is also king of Shalem, which means “king of peace.”
3 There is no record of his father, mother, ancestry, birth or death; rather, like the Son of God, he continues as a cohen for all time.
4 Just think how great he was! Even the Patriarch Avraham gave him a tenth of the choicest spoils. 5 Now the descendants of Levi who became cohanim have a commandment in the Torah to take a tenth of the income of the people, that is, from their own brothers, despite the fact that they too are descended from Avraham. 6 But Malki-Tzedek, even though he was not descended from Levi, took a tenth from Avraham.
Also, he blessed Avraham, the man who received God’s promises; 7 and it is beyond all dispute that the one who blesses has higher status than the one who receives the blessing.
8 Moreover, in the case of the cohanim, the tenth is received by men who die; while in the case of Malki-Tzedek, it is received by someone who is testified to be still alive.
9 One might go even further and say that Levi, who himself receives tenths, paid a tenth through Avraham; 10 inasmuch as he was still in his ancestor Avraham’s body when Malki-Tzedek met him.
11 Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon? 12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. 13 The one about whom these things are said belongs to another tribe, from which no one has ever served at the altar; 14 for everyone knows that our Lord arose out of Y’hudah, and that Moshe said nothing about this tribe when he spoke about cohanim.
15 It becomes even clearer if a “different kind of cohen,” one like Malki-Tzedek, arises, 16 one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life. 17 For it is stated,
“You are a cohen FOREVER,
to be compared with Malki-Tzedek.”[f]
18 Thus, on the one hand, the earlier rule is set aside because of its weakness and inefficacy 19 (for the Torah did not bring anything to the goal); and, on the other hand, a hope of something better is introduced, through which we are drawing near to God.
20 What is more, God swore an oath. For no oath was sworn in connection with those who become cohanim now; 21 but Yeshua became a cohen by the oath which God swore when he said to him,
“Adonai has sworn and will not change his mind,
‘You are a cohen forever.’”[g]
22 Also this shows how much better is the covenant of which Yeshua has become guarantor.
23 Moreover, the present cohanim are many in number, because they are prevented by death from continuing in office. 24 But because he lives forever, his position as cohen does not pass on to someone else; 25 and consequently, he is totally able to deliver those who approach God through him; since he is alive forever and thus forever able to intercede on their behalf.
26 This is the kind of cohen gadol that meets our need — holy, without evil, without stain, set apart from sinners and raised higher than the heavens; 27 one who does not have the daily necessity, like the other cohanim g’dolim, of offering up sacrifices first for their own sins and only then for those of the people; because he offered one sacrifice, once and for all, by offering up himself. 28 For the Torah appoints as cohanim g’dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a Son who has been brought to the goal forever.
Copyright © 1998 by David H. Stern. All rights reserved.