212-13- Hebrews Part 2
Chapter 7
"Paul will now teach more about Melchizedek, who was the king of Salem, to whom Abraham paid tithing and for whom the high priesthood was named. One of Paul's overall goals in this chapter is to point out to the Jewish (Hebrew) converts to the Church in his day what Christ's position was compared to Abraham and Melchizedek. The logic that Paul uses is this: The Levites were under Moses. Moses was under Abraham. Abraham was under Melchizedek. Melchizedek was under Christ. The point is that Christ is above them all. All of this will lead up to the point that salvation cannot be attained through living the Law of Moses. Rather, it is attained through Christ." (Ridges p. 334)
Vs. 1 - See Encyclopedia of Mormonism p. 879-986 This entry consists of two articles: Melchizedek: LDS Sources, a discussion of what is known of Melchizedek from Church scripture and revelation, and Melchizedek: Ancient Sources, a historical view of Melchizedek from ancient writings and traditions. See also DNTC 3:168-169; JST Genesis 14:25-40; Alma 13:1-19; D&C 84:6-26; 107:1-4. Latter-Day Saint beliefs - The Book of Mormon describes the work of Melchizedek in Salem in Alma 13:17-19. According to Alma, Melchizedek was King over the wicked people of Salem, but because of his righteousness, his people repented of their wickedness and became a peaceful city in accordance with the meaning of that name. With respect to Old Testament prophets, Alma declares that "there were many before [Melchizedek], and also there were many afterwards, but none were greater."
Also, in Joseph Smith's translation of the Bible, Melchizedek is described as "a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions." Because he was a righteous and God fearing man, Melchizedek was "ordained a high priest." The Translation also describes Melchizedek as establishing peace in his city and being called "the king of heaven" and "the King of peace" (JST Bible Gen 14:25-40), that he and his people sought to be translated, like Enoch's people were. Other Latter-day Saint views on Melchizedek closely match the King James Bible. The Melchizedek Priesthood is named after him, so as not to over-use the name of Christ, after whom it was originally named Section 107:3-4. According to the Doctrine and Covenants, Melchizedek is a descendant of Noah (LDS Church Section 84:14). There remains controversy whether he was Shem, or a descendant. John Taylor taught the former- perhaps due to Jasher 16:11, which says Adonizedek;[80] Bruce McConkie the latter. (Wikipedia)
Vs. 3 - Note the JST. Remember that holding the Aaronic Priesthood was based upon your mother and father, not so with the Melchizedek. Personal righteousness becomes the key.Vs. 11-14 - The change from the lower (Law of Moses) to the higher (fullness of the gospel) required a change of priesthood.
Vs. 16-17 - See D&C 132:19-24
Vs. 19-21 - See JST - Paul is teaching that the Aaronic Priesthood is not received with an oath, but the Melchizedek Priesthood is. D&C 84:39-40 "The Covenant is to this effect; 1. Man, on his part solemnly agrees to magnify his calling in the priesthood, to keep the commandments of God, to live by every word that proceedeth forth from the mouth of Deity, and to walk in paths of righteousness and virtue; and 2. God on his part agrees to give such persons an inheritance of exaltation and godhood in his everlasting presence. The oath is the solemn attestation of Deity, his sworn promise, that those who keep their part of the covenant shall come forth and inherit all things according to the promise." (McConkie, Mormon Doctrine, p. 480)
Vs. 26 -See JST - Christ had not sin. Aaronic High Priests always did. Consequently?
Chapter 8 - Paul gives a summary of what he has been teaching; Christ is a giant step forward from the Law of Moses.
The first covenant (testament under Moses was fulfilled, and Jesus brought a new Covenant (testament, hence we have in the bible the old and new testaments. (8:6 & 9:28)
The gospel was a better covenant because it offered the principles and ordinances of salvation in their fulness, while the law of Moses did not. The Israelites, in general, rejected the fulness of the gospel on both occasions when it was offered to them, first while wandering in the desert under Moses and later when Jesus came to earth in the meridian of time. Joseph Smith once said: This covenant has never been established with the house of Israel, nor with the house of Judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made. (NTSM p 390)
Chapter 9
Each division of the tabernacle was regarded as a sacred sanctuary. While priests might enter the outer chamber every day as required by priestly duty, only the high priest (i.e., the presiding priest, who was to be of the tribe of Levi and a firstborn son of a direct descendent of Aaron) might enter the Holy of Holies, and that but once a year on Yom Kippur, or the Day of Atonement. This is the most sacred of all days in the Jewish year and had for its purpose the offering up of a special sacrifice within the Holy of Holies for the sins of the people. The ritual involved a series of events, the first two of which were to prepare the high priest for his solemn duties. First he would make sacrifices for himself and his brother priests so as to make them symbolically worthy to perform their sacred functions. Then he would lay aside his priestly robes, don a simple white tunic in preparation for the sacrifice itself, and return to the outer court. Taking two pure and unblemished male goats, he would dedicate one to Jehovah and one to the evil one, Azazel, or the devil. The goat dedicated to Jehovah was then sacrificed in the outer court. Its blood was taken into the Holy of Holies and sprinkled on the mercy-seat and before the ark of the covenant. This symbolized that Israel’s sins were atoned for by sacrifice.
Returning to the outer court, the high priest then laid his hands on the second goat and solemnly confessed upon it all Israel’s sins. This done, the goat was taken outside the camp and either compelled to lose its way or else was thrown from a cliff and thus destroyed. In this manner was symbolized a transference of sins from the children of Israel to the goat. This is the source for the modern notion of a scapegoat, that is, one who is literally punished for the mistakes or sins of another. (NTSM p. 390)
Vs. 5 - Mention of the Mercy seat - See Hymn #193, I Stand All Amazed.
Vs. 22 - Remission of sins under the law of Moses required the shedding of an animal’s blood. In setting forth the laws respecting sacrificial ordinances in ancient Israel, the Lord explained: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Leviticus 17:11.) In other words, blood is symbolic of life, and it was the life of Christ that was required to remit sins. (See Mosiah 3:14, 15.) (NTSM p. 391)
Chapter 10
Vs. 19-22 - The ancient high priest entered the earthly sanctuary through rituals of purification; we enter the heavenly sanctuary through Christ's atoning blood. (Ogden p. 258)
Vs. 35 - Robert D. Hales Gen. Conf. "Waiting Upon the Lord, Thy Will Be Done: Oct. 2011 (Nov. Ensign p. 71-74)
Chapter 11
Vs. 1 - Joseph Smith defined faith as a principle of power and also a principle of action. (Lectures of Faith p. 7)
Vs. 4 - See TPJs p. 58. also Abel was a ministering angel unto Paul. (TPJS p. 169) You cannot exercise faith contrary to the plan of heaven.
Vs. 40- Note the JST and the role of suffering in our life.
Chapter 12
Vs. 1-13 - With such a cloud of witnesses, the faithful are exhorted to cast off all entanglements of sin and run with endurance the race that lies before them, looking unto Jesus, the author and perfecter of their faith. Those who would escape weariness and troubles should compare their difficulties with His. Their sufferings are an evidence of God's love for them, for what father does not discipline his offspring? Through pain and suffering men may become nobler characters, in fact, may share God's holiness. (Sperry p. 281-2)
Vs. 2 - See 1 Cor. 1:18 & 23 "Although crucifixion was considered by nonbelievers to be an ignominious way to die, the early Saints saw obedience, humility, love and power in the Lord's crucifixion. The metaphor of discipleship was taking up one's cross and following the Savior. (Ogden p. 262)
Vs. 9 - My favorite verse in Hebrews.
Vs. 24 - See DNTC 3:232-32 and Ogden p. 262
Chapter 13
Vs. 4 "To deliberately refrain from assuming marital or parental obligation is to fail the most important test of this mortal probation" (DNTC 3:236)
Vs. 5 "Fourth and finally, please understand that what you see and experience now is not what forever will be. You will not feel loneliness, sorrow, pain, or discouragement forever. We have the faithful promise of God that He will neither forget nor forsake those who incline their hearts to Him. Have hope and faith in that promise. Learn to love your Heavenly Father and become His disciple in word and in deed." ( Uchtdorf, Ensign, Nov. 2011 p. 22)
Vs. 10 - " We have an altar [in other words, we have the sacrament which commemorates his body and blood sacrificed for us], whereof they [the Levitical priests spoken of in Hebrews 9:1-10 and elsewhere, who offer sacrifices in the tabernacle and temple, under the Law of Moses] have no right to eat which serve the tabernacle [are not authorized to eat because they haven't joined the Church]. (Ridges p. 354)
