It is true that the references to the Levitical worship are sometimes more appropriate to the ancient tabernacle than to the temple, and this fact is urged by those who maintain that the temple was already destroyed when the Epistle was written. But this is no answer to the fact that the Jewish worship is throughout assumed to be in existence. The author is not opposing the propaganda of Jewish rabbis or the attractions of synagogues which were connected with the temple by tradition only. He is opposing a great living system with its priesthood and its ritual. And in order to criticize Judaism he deals with the _tabernacle_, concerning which the Old Testament gave definite directions. This was a more effective method than discussing the temple which superseded the tabernacle. [Sidenote: Character and contents.] Hebrews is marked by a complete unity of argument. Though the thread of the argument is sometimes dropped for the sake of practical exhortation, it is soon resumed and logically carried on. {214} Christ as the Son of God is a manifestation of God superior to all other manifestations. He is far above the prophets, and above the angels, who neither created the material world nor have the "world to come" subject unto them. He towers above Moses, who was only a servant and a stone in the house of God, for He is the Son, and built the house. He is above Joshua; for He has won a rest for the people of God, of which the rest of Canaan was a mere type. Neither under Joshua nor under David did the people of God reach the ideal sabbath rest which God has promised (i.-iv. 13). Christ as High Priest is above the Aaronic priesthood, for He is "after the order of Melchizedek" (Ps. ex. 4) (iv. 14-v. 10). Then the writer, before giving the full interpretation of Christ's high priesthood, makes a digression to urge the need of greater spiritual insight on the part of his readers (v. 11-vi. 12). They can be sure of God's blessing if they have faith and patience (vi. 13-20). The unique position of Melchizedek is then expounded. In Gen. xiv. nothing is said of Melchizedek's descent or of his death. Thus he stands forth in contrast to the Levitical priests whose descent is described, and who die and are succeeded by others. He was also superior to those priests, because Levi, in the person of his father Abraham, paid tithes to Melchizedek. Since Melchizedek's priesthood is superior to that of the Levitical priests, much more is that of Christ, of whom Melchizedek, great as he was, is only a type. Then the author shows that the rise of a new priesthood must imply the birth of a new religious system. Christ "hath His priesthood unchangeable," but needs not to repeat His sacrifice (vii.).