In his death, Jesus inaugurated the vastly superior new covenant, which now renders the old one obsolete.
The letter contrasts the everlasting priesthood, the new covenant, and the once-for-all sacrifice of the Son with the multiple priests, obsolete covenant, and repeated animal sacrifices of the Levitical order.
God promised the new priesthood “after the order of Melchizedek.” That declaration demonstrates that the Aaronic priesthood could never achieve the “purification of sins,” otherwise, there would be no need for this new order.
Under the old code, the people received the law with its regulations for sacrifices, the calendar, and the priesthood. However, the promise of a new order of priests also means “a change of law” is in order - (Hebrews 7:11-14).
EVERLASTING PRIESTHOOD
The old priesthood was dependent on lineal descent and multiple generations of priests due to human mortality. In contrast, the priesthood “after the order of Melchizedek” is perpetual since it is based on the endless resurrection life of the “Son.”
Unlike the Aaronic priests, the Son was installed by the oath of God (“The Lord swore and will not regret: You are a priest everlastingly”), therefore, his priesthood is perpetual and not “transmissible” - (Hebrews 7:15-22).
And thus, Jesus also is the “guarantor of a better covenant,” and so, he is well able to save his “brethren” to the uttermost since he “lives evermore to intercede for them” - (Psalm 110:4, Hebrews 7:19-25).
Unlike his predecessors, he “sat down on the right hand of the Majesty in the heavens” and became the minister of “the Real Tabernacle,” and not of a temporary tent “made-by-hand.”
The Levitical system with its animal sacrifices constituted only “glimpses and shadows of the heavenly realities,” therefore, it could never cleanse the “conscience” of sin - (Hebrews 8:1-6).
BETTER COVENANT
Having attained a more distinguished ministry, he became the “mediator of a better covenant legislated upon better promises.” And if the “first covenant” had been faultless, there would have been no need for the second one.
However, having found fault with it, the Lord announced the coming days when He would “conclude a new covenant” with His people - (Hebrews 8:7-13).
In the letter, the “new covenant” is expressly stated NOT to be “according to the covenant” made at Sinai. It is not a “renewed” or modified version of the Law given at Sinai, but an entirely new covenant that is well able to achieve the “purification of sins.” Under it, all citizens of the kingdom know God for His righteous requirements have been inscribed on their hearts.
By establishing the “new covenant,” Jesus “made the first one obsolete.” That means the covenant established at Sinai ceased to be in effect for God’s people because of the superior sacrifice and priestly office of the “Son.”
NO GOING BACK
Since the “new covenant” achieved the “purification of sins” and “cleansed the conscience” of the believer, its benefits far surpass those of the old Levitical code.
To return now to the old system will mean abandoning the supreme benefits of the new one established by the exalted Son of God and through his great sacrifice.
Not only so, but forsaking the assembly after one has received the knowledge of the truth is tantamount to “trampling underfoot the Son of God and the blood of the covenant.”
The Lord will judge His people, and in the end, the apostate will find just what a “fearful thing it is to fall into the hands of a Living God.” The position of the letter is that to return to the old Levitical order is to abandon the vastly superior new covenant established by the Son of God, a fearful proposition that will result in far worse punishment than any meted out under the law of Moses.
Thus, for the disciple of Jesus, to return to the old Levitical order to avoid suffering and persecution is not an option. And doing so amounts to apostasy and disobedience to the word of the Son.
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