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The next few references occur in the section wherein the apostle seeks to wean the
Hebrews from the law and all pertaining to it, in order that they may press on to that
perfection concerning which the law knows nothing, and the flesh can do nothing. They
are the superiority of Melchisedec over Abraham, and in him Levi, and the terrestrial
priesthood. "And without all contradiction the less is blessed of the better" (verse 7).
Verse 19 contrasts the law, which made nothing perfect, with the better hope, which is
connected with the better priesthood of the order of Melchisedec, and the better
covenant (22).
In the summing up that comes in chapter 8: Christ is seen as the high priest who is
set on the right hand of the throne of the majesty in the heavens. He ministers in the true
tabernacle, and
"Now He hath obtained a more excellent ministry, even by so much as He is the
mediator of a better Covenant which hath been legally instituted upon better promises" (6).
This heavenly priesthood must have a sacrifice equal to its high station, and therefore
9: 23 says:--
"It was therefore necessary that the patterns of things in the heavens should be
purified with these (sacrifices of the law); but the heavenly things themselves with better
sacrifices than these."
This section which deals with priesthood, covenant, and offering, finishes in
chapter 10:, after which the apostle returns to the theme of chapter 6:, and says:--
"Call to remembrance the former days, in which, after ye were illuminated, ye endured
a great fight of afflictions; and partly, whilst ye became companions of them that were so
used, for ye had compassion of me in my bonds, and took joyfully the spoiling of your
goods, knowing that ye have in heaven a better and an enduring substance" (10: 32-34).
The parallels with chapter 6: will be noted more fully when we are giving the
exposition of the passage, but sufficient has been seen to indicate that the same line of
thought is linked with the "better things" of this chapter.
Chapter 11: introduces us to a series of examples of O.T. worthies who did go on to
perfection, who. After they were illuminated, did suffer reproaches, did take joyfully the
spoiling of their goods, and did not "fall away", "draw back", or become "disapproved
and nigh unto a curse". These also as a matter of course had "the better things" in view.
Abraham, Isaac, and Jacob are instanced as examples of such. Of Abraham it is said:--
"He looked for a city which hath foundations, whose maker and builder is God. . . .
they confessed that they were strangers and pilgrims on the earth. . . . they desire a
better country, that is a heavenly. . . . He hath prepared for them a city" (11: 8-16).
The tent endured now for the city hereafter, the better thing desired at the cost of all
the earth might offer, such is their testimony. In verse 35 is recorded a different case,
and one that brings these passages into close parallel, at least in spirit, with Phil. 3::--