Hebrews 7 causing you confusion about whether or not Yeshua is “superior” over the Torah?

What we first need to remember is that Yeshua was and is “The Word” – John 1:1 and 14.  How can he, in the flesh, be superior than the Word that was from the beginning?

Hebrews 7:

1. Now this Melchisedec was king of Salem, a priest of the most high Elohim: and he met Awraham when returning from the slaughter of the kings, and blessed him. 2. And to him Awraham set aside one-tenth portion of all that he had with him. And in addition, his name is interpreted king of righteousness; and again (he is called) King of Salem, that is, King of Peace.[1]

3. Of whom neither his father nor his mother are recorded in the genealogies; nor the origination of his days nor the closing of his life; but, after the likeness of the Son of Elohim, his priesthood remains for ever. 4. And consider how great he was to whom the patriarch Awraham gave tithes and first-fruits. 5. For they of the sons of Levi who received the priesthood, had a statute of Torah that they should take tithes from the people; they from their Brothers, because they also are of the seed of Awraham. 6. But this man who is not recorded in their genealogies, took one-tenth from Awraham; and blessed him who had received the promise. 7. And so it is beyond disputation that the lesser is blessed by the greater. 8. And here, men who die, receive the tithes; but there he of whom the Scripture testifies that he lives. 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.[2]

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)[3]

13. For he of whom these things were spoken was born of another tribe of which no one ever ministered at the altar. 14. For it is manifest that our Master (Y’shua) arose from Yehuda, from a tribe of which Moshe said nothing concerning a priesthood. 15. And moreover this is further manifest from his saying that another priest will stand up after the likeness of Melchisedec, 16. who was not according to the Torah of physical requirements, but according to the power of an indestructible life. 17. For he testified of him: You are a priest forever, after the likeness of Melchisedec. 18. And the change which was made in the first statute was on account of its powerlessness and because there was no usefullness in it. 19. For the instruction[4] (of the priests) made nothing perfect, but there has come in its place a better hope[5] by which we draw near to Elohim. 20. And he confirmed it to us by an oath.

21. For they became priests without an oath; but this man by an oath. As he said to him by Dawid: Master YHWH has sworn, and will not lie, You are a priest forever, after the likeness of Melchisedec. 22. By all this, is that a superior covenant[6] of which Y’shua is the guaranteed provider. 23. And they as priests were numerous because they were mortal and were not permitted to continue: 24. but this man, because he stands up forever, his priesthood shall not pass away: 25. and he is able to resurrect forever them who come to Elohim by him; for he always lives and sends up prayers for them. 26 For a priest like to him was also suitable for us; one pure and without evil and without stain; one separated from sins and exalted higher than heaven; 27. and who is not required, every day, like the (Aaronic) high priest, to first offer sacrifices for his own sins and then for the people; for this he did once, by offering up himself. 28. For Torah appointed flawed men priests; but the word of the oath which was subsequent to Torah appointed the Son who is eternally perfect. (AENT)

FOOTNOTES:

[1] When Rav Shaul references the meaning of the names, he is not "translating" them for his audience of Hebrew and Aramaic speakers. Instead he is teaching from the meaning of the name. He is making a deep remez (hint), as any good Torah teacher would, that looking at the meaning of the title of the name reveals a deeper lesson: that of how righteousness and peace are related. The rest of chapter 7 easily bears this idea out.

[2] 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.

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

[4] Namusa may refer to Torah proper, or instruction relating to a group or people. The line of thought begins in 7:17 which would demand that namusa/instruction relates to the Aaronic priestly order, not Torah as a whole. The toggling between the two priestly lines of Melchisedec (Bereshit/Genesis) and Aaron (Vayiqra/Leviticus) is a common theme in Tanakh, which predicts that the one must give way to the other. For those who are adamant that Paul can only be referring to Torah (the Law), then consider that Paul is writing to Jews! If Paul were writing to Christians he might have written, “for the Bible perfected nothing” because a “Holy Book” in itself cannot bring perfection even if the Book itself were Perfect. Only the Spirit of YHWH who wrote Torah or “the Bible” can bring perfection. All religions have a “Holy Book” (or two), but imagine how different the world would be if everyone actually followed what their Holy Books teach? Torah reveals Mashiyach who brought a better hope! Do we throw out the Book? That would be foolish theology! And this is not what Paul is teaching! The world is not lacking “holy books” but many souls are lacking in the motivation and desire to live Righteous and Sanctified lives unto YHWH.

[5] Sebar could be "hope" but also "Good News/Gospel." More than any other author, Shaul routinely exploits this root word “sebar” in his writings, which is as strong a signature for his writing style as could be found in the NT.

[6] Here is one of the many places where Christo-Pagans (Marcion) inserted the word “testament” rather than “covenant” in order to twist the values of the Renewed Covenant (Jeremiah 31) into a Hellenized theology that abolishes Torah and replaces Israel with their church systems. Testament does NOT equal covenant, nor does the “Testament” of Y’shua abolish the Covenant; rather it upholds Jeremiah 31:31-34.

Now let's compare the above to Romans:

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)

 

FOOTNOTES:

 

[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.