Paramount Priesthood of the Christ

7 It was this Melchizedek, king of Salem and priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing; 2 and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is “king of righteousness,” and besides that, he was also king of Salem, which means “king of peace.” 3 There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous.

4 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils. 5 Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the Law – that is from their own kindred, although they also are descended from Abraham. 6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises. 7 Now no one can dispute that it is the superior who blesses the inferior. 8 In the one case the tithes are received by people who are mortal; in the other case by one about whom there is the statement that his life still continues. 9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes; 10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.

11 If, then, perfection had been attainable through the Levitical priesthood – and it was under this priesthood that the people received the Law – why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron? 12 With the change of the priesthood a change of the Law became a necessity. 13 And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar. 14 For it is plain that our Lord had sprung from the tribe of Judah, though of that tribe Moses said nothing about their being priests. 15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek, 16 and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death; 17 for that is the meaning of the declaration –

“You are for all time a priest of the order of Melchizedek.”

18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless 19 (for the Law never brought anything to perfection); and, on the other hand, we have the introduction of a better hope, which enables us to draw near to God. 20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests, 21 but his appointment was ratified by an oath, when God said to him –

“The Lord has sworn, and will not change, ‘You are a priest for all time.’”

22 And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety. 23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office; 24 but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. 25 And that is why he is able to save perfectly those who come to God through him, living for ever, as he does, to intercede of their behalf.

26 This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven, 27 one who has no need to offer sacrifices daily as those high priests have, first for their own sins, and then for those of the people. For this he did once and for all, when he offered himself as the sacrifice. 28 The Law appoints as high priests men who are weak, but the words of God’s oath, which was later than the Law, name the Son as, for all time, the perfect priest.

8 To sum up what I have been saying: Such is the high priest that we have, one who has taken his seat at the right hand of the throne of God’s Majesty in heaven, 2 where he serves in the sanctuary, in that true tent set up by the Lord and not by man. 3 Every high priest is appointed for the purpose of offering gifts and sacrifices to God; it follows, therefore, that this high priest must have some offering to make. 4 If he were, however, still on earth, he would not even be a priest, since there are already priests who offer the gifts as the Law directs. 5 (These priests, it is true, are engaged in a service which is only a copy and shadow of the heavenly realities, as is shown by the directions given to Moses when he was about to construct the tent. “Look to it,” are the words, “that you make every part in accordance with the pattern shown you on the mountain.”) 6 But Jesus, as we see, has obtained a ministry as far excelling theirs, as the covenant of which he is the intermediary, based, as it is, on better promises, excels the former covenant. 7 If that first covenant had been faultless, there would have been no occasion for a second. 8 But, finding fault with the people, God says –

“‘A time is coming,’ says the Lord,

‘When I will ratify a new covenant with the people of Israel and with the people of Judah –

9 Not such a covenant as I made with their ancestors

on the day when I took them by the hand to lead them out of the land of Egypt.

For they did not abide by their covenant with me,

and therefore I disregarded them,’ says the Lord.

10 ‘This is the covenant that I will make with the people of Israel

after those days,’ says the Lord.

‘I will impress my laws on their minds,

and will inscribe them on their hearts;

and I will be their God,

and they will be my people.

11 There will be no need for anyone to instruct their fellow citizen,

or for a person to say to their relatives “Learn to know the Lord”;

for everyone will know me,

from the lowest to the highest.

12 For I will be merciful to their wrongdoings,

and I will no longer remember their sins.’”

13 By speaking of a new covenant, God at once renders the former covenant obsolete; and whatever becomes obsolete and loses its force is virtually annulled.