Hebrews 7:11-28 - Homiletics

Christ greater than Aaron.

This passage is really just a commentary on the Old Testament oracle contained in Psalms 110:4 . There might appropriately be prefixed to it as a motto the words, "Behold, a greater than Aaron is here."

I. THE IMPERFECTION OF THE LEVITICAL PRIESTHOOD . (Verses 11-19) Aaron's mediation could not satisfy justice, or pacify conscience, or sanctify the heart. All that it could do was to exhibit a faint adumbration of the ideal priesthood. The words of Psalms 110:4 suggest this insufficiency, for they contain the promise of the Messianic priesthood.

1. Jesus was of other descent. (Verses 11-14) He belonged to the tribe of Judah; and not, like Aaron's sons, to the ecclesiastical tribe of Levi. The fact of this change in itself proves the inefficacy of the hereditary Hebrew priesthood.

2. His priesthood is of everlasting duration. (Verses 15-17) The Jewish priests one by one succumbed to death; but Jesus Christ is himself "the Life," Life resides essentially and originally in him. So his priesthood is abiding; his official dignity remains "forever." From this it follows (verses 18, 19) that the Levitical priesthood, and the entire ceremonial law which enshrined it, have been abrogated; and in their stead has come the introduction of "a better hope"—the hope of an efficient priesthood, of a dispensation both spiritual and permanent, and thus of immediate and perfect access to God.

II. THE SUPERIORITY OF CHRIST 'S PRIESTHOOD TO THE LEVITICAL . (Verses 20-28) Jesus is the true Priest of mankind, for whom the nations have been waiting. He is the Apostle of God to men, and the prevailing Intercessor with God for men. This passage reminds us how infinitely exalted his priesthood is above that of Aaron.

1. He was consecrated with an oath. (Verses 20-22) No Levitical priest was installed thus solemnly. The Divine oath shows the certainty and importance and immutability of the thing sworn. It reminds us that the priesthood of our Lord enters into the very substance of the everlasting covenant.

2. His priesthood is intransferable. (Verses 23-25) The Levitical priesthood had this defect, that it required to be conveyed from one man to another. But, although Christ died, his death did not "hinder him from continuing;" it did not even temporarily interrupt the exercise of his priesthood. For he died voluntarily. He laid himself as Victim upon the altar. And, by dying, he conquered death, through the power of his indissoluble life. So, his mediatorial authority is intransferable.

3. His character is holy. (Verse 26) The Levitical priests had "infirmity," and needed to offer sacrifices first for their own sins. Even the most pious men among them had been, of course, morally imperfect; and some of the high priests—such as Caiaphas—who were not godly men, had been notorious for their wickedness. But "the High Priest of our confession" has a pure nature. He lived on earth a stainless life. He was "separated from sinners;" i.e. he showed on every side of his character that he belonged to another category than that of sinners. And his spotless holiness was in the fullest harmony with our spiritual need; it was, indeed, indispensably necessary, and in every way most "becoming" and beautiful, in relation to us.

4. His sacrifice is perfect. (Verses 27, 28) The Jewish priests had to offer up sacrifices "daily"—"the same sacrifices year by year"—with laborious and wearisome iteration. But the one sacrifice of Christ is in itself all-sufficient to expiate guilt, cleanse the conscience, and purify the soul. His blood has virtue to atone, for it is the blood of God.

5. He ministers in the real sanctuary. (Verses 26, 28) Aaron's ministry was carried on in a moving tent of curtain-work and wood-work—a tent, too, which seems to have had no pavement but the naked ground. His successors, likewise, served in what was at best a perishable "sanctuary of this world." But Jesus now ministers in "heaven itself," the most holy place of the new covenant. (The apostle emphasizes this point in Hebrews 8:1-6 )

In conclusion, let us reflect upon this central thought of the passage—the immortal heavenly life of our High Priest. He is a Divine person; and his Divine nature is the basis of his "endless life." Hence the perfection of his power to save.