The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

32 replace old revelation precisely because of the change in priesthood. The audience must hold fast their confession of Jesus, not only because He is God's avenue of salvation but also because with him the old regulations have become obsolete. In short , the readers must cling to Christ because they have nothing left in Moses to which they can return. This kind of argumentation about the Law is unique in the New Testament. 46 This passage argues for the abrogation of the Law upon the solid basis of Old Testament teaching . The two texts which are combined to conclude that the Mosaic covenant is gone come from the hand of Moses himself (Genesis 14) and David (Psalm 110). The author's reasoning is both simple and solid. If Jesus is a priest like Melchiz– edek, and he is (Psalm 110), and if the Melchizedekian priesthood is superior to the Aaronic , and it is (Genesis 14), then Jesus must replace Aaron as High priest. And if the priesthood is changeQ~ and it is (Hebrews 1:3; 7:13-17; et al.), then the regulations which govern the priesthood must change as well, and they have (7 :11-12) . At this point , the author's argument may need elaboration but its fundamental truth has been clearly stated and cannot be easily denied. The rest of chapter 7 lists several more reasons for the setting aside of the old priesthood and regulations. Each of these reasons are logical and supportive of the author' argument but apart from the new priesthood would not by them elve call for the end of the