Confused about supposed contradiction in Hebrews 7:12 and Romans 3:31? Here’s an explanation!

Someone recently asked me a great question:  “In Hebrews 7:12 it says a new priest means new laws. Romans 3:31 says we establish the law. I’m not understanding this. Can you please help me?”’

Let’s take a look at the context of those particular passages:

Hebrews 7: 9. And through Awraham, as one may say, even Levi who receives tithes was himself tithed.  10. For he was yet in the loins of his father when he met Melchisedec.[1] 

11. If, therefore, perfection had been by means of the priesthood of the Levites in which Torah was imposed upon the people, why was another priest required who should stand up after the likeness of Melchisedec? For it should have said, he will be after the likeness of Aaron.  12. But as there is a change in the priesthood, so also is there a change in the instruction (to the Levitical priests)[2]   (AENT)

NOTES:

[1] Here is the key that sets the context for Hebrews 8:13.  Throughout chapter 7, it is the “instruction” (Torah) of the Levitical priests being discussed, pointing towards Awraham submitting his sons to be into the line of Melchisedec (MalkiTsedec), by tithing to this man in advance.  What happens is a switching of priestly modalities within Torah where the priestly model in Exodus gives way to its predecessor from Genesis, in accordance with all the prophecies in the Tanakh. 

Again, the Pagans use this passage to teach that it is the “Law” that is passing away.  Another vital component to understanding this priesthood is that the akeida (binding of Isaac) points to the MalkiTsedec priesthood, not to the Levitical priesthood.  The akeida is fully realized in Mashiyach ben Yoseph, the Suffering Servant who is Y’shua.

[2] Following the context, a change in the priestly line means a change in instructions that relate to priests

Romans 3: 19. Now we know, that whatever Torah says, it says to them who are under Torah; that every mouth may be stopped, and all the world be guilty before Elohim.  20. And so it must be that, by the deeds of Torah, no flesh is justified before him: for, by Torah, sin is known.  21. But now, the righteousness of Elohim without Torah, is manifested; and Torah[2] and the prophets testify of it. 

22. Even the righteousness of Elohim, which is by faith in Y’shua the Mashiyach for every one and on every one that believes in him: for there is no distinction;  23. For they have all sinned, and failed of the glory of Elohim.  24. And they are granted the status of being righteous by grace and by the redemption which is in Y’shua the Mashiyach  25. Whom Elohim has ordained in advance a propitiation by faith in his blood, because of our previous sins  26. In the space which Elohim in his long suffering gave to us for the manifestation of his righteousness at the present time, that he might be righteous, and might with righteousness make him righteous who is in the faith of our Master Y’shua the Mashiyach. 

27. Where then is glorying? It is completely unmade. By what Torah? By that of works? No! But by the Torah of faith.  28. We therefore conclude, that it is by faith a man is being made righteous, and not by the works[3] of Torah.  29. For, is he the Elohim of the Jews only and not of the Gentiles? No, but of the Gentiles also.  Because there is one Elohim who makes righteous the circumcision by faith, and the uncircumcision by  30. the same faith.  31.  Do, we then nullify Torah by faith? May it never be! On the contrary, we establish Torah.  (AENT)

NOTES:

[1]  Torah sets YHWH’s boundaries as to what is good or evil behavior; therefore, this cannot and does not make Torah a bad thing, but a very good thing!  Rav Shaul returns to this precise point again in the seventh chapter.

[2]   Y’shua qualified as Mashiyach because he fulfilled all Torah and Prophetic requirements, and he became Torah.  Torah is written upon the heart by the Ruach haKodesh; the Spirit of Mashiyach is Torah which is the Spirit of Mashiyach, or the Manifestation (Word) of YHWH which became flesh and dwelt among us.  Therefore, if we live “in” Y’shua we also become Torah.  It is evil to posture that Rav Shaul brought Torah down, when in fact Y’shua and Paul restored and elevated Torah to be the foundation of a spiritual dialogue with Heaven.

[3] The terms “works of Torah” and “under Torah” predate Paul by hundreds of years.  These terms were discovered in the Dead Sea Scrolls (A Sectarian Manifesto 4QMMT:4Q394-399); while originally referring to the ultra religious halacha of the Essenes, the same principles apply to the Pharisees’ halacha. These two phrases are also mentioned in Romans 6:14, 15; 9:32; 1 Corinthians 9:20; 21; Galatians 2:16; 3:2, 5, 10, 23; 4:4, 5, 21; 5:18. “Under Torah” refers to the orthodox/traditional interpretation and observance of Torah. 

Religious halacha is clearly NOT what Y’shua or Paul followed in their observance of Torah. The Renewed Covenant promise in Jeremiah 31:33 is to write the Torah of YHWH upon the hearts of His people, not the “Torah of men.”  The idiomatic expression “works of Torah” provides insight to those of a “traditional” Jewish upbringing.  Paul references Jews at the beginning of this chapter; in verse 19 he states “Now we know” referring to those who understand Torah and halacha.