Hebrews 7:9-10
Levi, who receives tithes, paid tithes through Abraham, so to speak, 10 for he was still in the loins of his father when Melchizedek met him.

This verse says that even though Levi was not yet born at the time Abraham lived, that he was in Abraham's loins, just as Levi was of the seed of Abraham, being born from Jacob, who was born from Isaac, who was Abraham's son. When we read this passage, we may further understand what was said before it, as it first said that Abraham was blessed by Melchizedek, not that Melchizedek was blessed by Abraham. This is true, just as the chapter says that the lesser was blessed by the better. But what kind of foundation is there in Melchizedek, since Abraham is called the father of faith? The Levites were given the priesthood, and the priesthood under the Law of Moses was only derived from the Levites. Melchizedek is shown as both a priest and a king, just as Psalm 110 says that the Messsiah is a priest in the order of Melchizedek, and just as Melchizedek was also the king of Salem. There are various translations, in regards to the OT and the NT, in context of the differences between them. Some say that the Law of Moses is abolished, and some say that the Law of Moses is to remain forever. Jesus said that He did not come to destroy the Law of Moses, but to fulfill it. And yet Paul said that through the cross of Christ, that the Law of commandments was destroyed. The Book of Hebrews gives the answer.

The Greek word for new, 'kainos,' that is used in Hebrews 8 and 9, in speaking about the new covenant, means 'renewed,' instead of something that is completely new, which is what the Greek word 'neos' means. Therefore the Law of Moses is not abolished through Christ, but fulfilled, just as God also says in Isaiah that there will be priests according to the order of the Levites forever. Therefore what was abolished, as Paul spoke about the commandments that were against us being destroyed, was the enmity that came through the Law, that was caused by the sinful condition's reaction to it. The Bible says that the Law of Moses is perfect, but the Law of Moses was not given to make man perfect. The Law of Moses was a tutor, and through it sin is defined, and thus the Law of Moses leads into recognizing and knowing that God can make man perfect. The perfection that is available for man, through God, is found in the new birth, which is completely new, and not just something that is renewed. This is true, just as the Promise from God, in Jeremiah, Ezekiel, and Hebrews, concerning His new covenant, is that the Law of Moses will be written on the heart and mind of men, and in this it is completely fulfilled and unable to be broken. Therefore through the new birth, man is made completely new, having the Law already perfected in him in the new birth, but the Law itself is renewed, as in regards to the perfection of the new birth through the Law being written on the heart and mind not being available until Christ came, though the Law was first given to Moses before that. In this we can see the difference between the tabernacle in the wilderness, and the temple that Solomon built. Just as the temple that Solomon built contained both an inner and outer court, while the tabernacle itself contained only an outer court. The inner court symbolizes the soul, and through this representation we may learn that the fullness of the perfection that God is giving to man, was not yet available under the old covenant, by which the soul may be established forever, unable to fall away. Along with this, as the tabernacle in the wilderness did lack the inner court that the temple of Solomon had, so does not even coming into the court of the tabernacle symbolize how the Law of Moses was only given to the Jews, and not to the Gentiles, thus making the outer court of the tabernacle the inner court, through symbol, while through symbol, the outer court, in regards to the tabernacle, would really mean being completely outside of the tabernacle.

The Bible says that the Law of Moses was given so that the offense might abound, and Romans 7 speaks about how through the Law, sin was exposed, and shown to be what it was. This happened because through the sinful condition of man, when man began to follow the Law, he was enlightened to the exceeding sinfulness of sin, as sin even tried to capitalize on the Law, by even lusting against the commandment, and not only falling short, through being ignorant of what sin even was.

The point that these things bring up, is that our Messiah, Jesus Christ, is a king and priest in the order of Melchizedek, wherein, the Levitical Law of Moses is seen as to falling short, regarding the ability to make man perfect. And this was the veil that was over the religious leaders in Jesus' day: they thought that the Law of Moses gave man to attain perfection. The corruption that became present in Israel, after David, was example of the way that the Israelites were on the other side of the spectrum, as they believed that they could not attain perfection. The existence of these two poles, gives the definition for what Paul spoke about concerning the Israel that was not the real Israel, just as before Christ, though the Law of Moses was supposed to lead into man receiving perfection from God, the actual rest of that perfection being received was not yet available, and thus Paul spoke about Israel being in bondage, as with the example of Hagar and Ishmael.

Through that symbolism we may see how the Promise of Isaac was not yet available before God came to Sarah according to the time of life. And thus, when Abraham slept with Hagar, even though the Promise of God was to come through Sarah, it was not yet even possible for the Promise to come to Sarah. As God came prudently to Sarah, and as Jesus came at just the right time, as Roman explains, this kind of being like the parable of the tares.

The fact that the Levites paid tithes through Abraham as Hebrews 7:9-10 says, when Abraham gave a tithe to Melchizedek, gives the foundation by which the Levitical priests under the Law of Moses could receive tithes from the people, and still at the same time, blamelessly follow the Law, even though perfection did not come until Christ who was in the order of Melchizedek, and not Aaron or the Levites. In this, the Law of Moses changes, just as Hebrews 7:11-12 says:

11 Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law.

How can the Law change? It changes, not through the aspect of it being taken away, but in it being fulfilled. And thus Jesus, who was not through the lineage of the Levites, but came through Judah, spiritually was a priest and king in the order of Melchizedek, giving Psalm 110:4 to be fulfilled.

Psalm 110:4
The LORD has sworn
And will not relent,
“You are a priest forever
According to the order of Melchizedek.”

The change of the Law of Moses, does not come, as if a completely new Law is given, but as it is renewed, and thus made complete, perfect, and better, as it is written on the heart and mind, fulfilled, and unable to be broken, through the new birth. In this way, Christ is the end of the Law of Moses, as Hebrews says, and what is taken away, is the foundation by which the Law of Moses fell short, as it was not given to make man perfect, but to point out what sin was, and to show man that God can make him perfect. When we look at these things, we can also discern how even after Christ came, and the early church understood the new birth in Spirit and truth, that the church, as it began to fall away, as the early church was infiltrated and martyred, that the foundation which the church began to be built on afterwards, in regards to not believing in the perfection, sinlessness, and incorruption of the new birth, was just as the testimony of how the Law of Moses was not sufficient in making man perfect. And thus, as with the prophecies of the two witnesses, the covenant of the church was not changed, as if it was of a different Spirit or doctrine. But it was fulfilled and renewed (kainos’), and then also only made completely new (neo), through understanding that the only change that has come to the new covenant through His two witnesses, since the early church, is the fulfillment of what was not yet revealed at that time.

The LORD swore to the Messiah, Jesus Christ, that He was a priest forever, according to the order of Melchizedek, and the LORD also swore, that the ones who tested Him would never enter His rest. David, however, asked the LORD to test him, and to try him. But what does it mean to test the LORD, and to thus never enter into His rest?

Hebrews 3:7-11
“ Today, if you will hear His voice,
8 Do not harden your hearts as in the rebellion,
In the day of trial in the wilderness,
9 Where your fathers tested Me, tried Me,
And saw My works forty years.
10 Therefore I was angry with that generation,
And said, ‘They always go astray in their heart,
And they have not known My ways.’
11 So I swore in My wrath,

‘ They shall not enter My rest.’”

In knowing that the Law of Moses was not given to make man perfect, we can also know that it was not given to take away sin, but to give a reminder of it. And it is in this way, that the sacrifices according to the OT, were given, just as Hebrews explains. Through following the Law of Moses, sin was taken away for a while, as along with the reminder of sin, came the reminder of how God was going to bring salvation, even though it was not yet available until Christ came later.

So what is the difference between putting God to the test, and man himself being tested, whether directly through God Himself, or through other men? Firstly Hebrews 4:3 gives a foundation, regarding the Promised Land, and rest that God made and makes available.

Hebrews 4:3
For we who have believed do enter that rest (...) although the works were finished from the foundation of the world.

The Israelites who came up out of Egypt, did not mix the words that were preached to them, with faith. Therefore, they did not believe that there was a rest of God to enter into at their time. But they believed that the rest that God rested with on the seventh day was their rest. This is why and how they reacted in the ways that they did, when they came out of Egypt and faced certain circumstances in which their trust in God was put in subjection. But did God tell them before this happened, that there was another rest to enter into, besides the rest of God that God rested with on the seventh day? It was the Law of Moses that was given on Sinai which enlightened the people unto something that they did not already possess. But when God gave the Law on Mount Sinai, the Israelites had already complained, and rebelled against God three times, first at the Red Sea, second at Marah, and thirdly at Meribah. What covering then, was available for them? Just as it was Moses' reaction to the people at Meribah, even before the Law was given to him on Mount Sinai, which was why he himself could not enter the Promised Land, even though he was faithful in God's house, as he himself did not complain, but sinned as he did not hallow God in the presence of the Israelites, which gave the Israelites more excuse in their own eyes to also not hallow God. But God did not tell Moses that he could not enter the Promised Land, until the Israelites had given and believed the bad report concerning conquering the Promised Land, when they had come unto the Promised Land, after they received the Law at Mount Sinai. And so even after having complained and rebelled three times, the Israelites were given enlightenment through the Law of Moses, by which they may have entered into His Promises, rest, faith, and obedience. The fact that the Israelites did not believe that there was a rest of God to still enter into, shows how they believed that they were saved already, by just being the flesh and blood who were born from Abraham, and it was this sandy foundation that led them into being self-righteous, and to not believe that God would cut them off, for rebelling and complaining against Him.

At Meribah, according to Exodus 17, the people said "Is God among us or not?" This is an example of being enlightened, and purposefully and willfully putting God to the test, through rebellion and complaining. Putting God to the test in this way, is the description for how they tempted Him.

Exodus 17:7
he called the name of the place Massah and Meribah, because of the contention of the children of Israel, and because they tempted the LORD, saying, “Is the LORD among us or not?”

Massah means 'tempted' and Meribah means 'contention.' Psalm 78 also shows how the Israelites continued to do this, even after Meribah:

Psalm 78:41
again and again they tempted God,
And limited the Holy One of Israel

The way that they tempted God, is the very difference between testing God, or us ourselves being tested. As with the truth of how David asked God to test Him and try Him, and of how we can be tested either directly by God, or through people. But even with this, if anyone should attempt to test or try another human, they would also be accountable concerning whether or not they are really testing or trying them in Spirit or truth, or whether or not they are tempting them. And the Book of James says that God can not tempt anyone.

When we again look at Hebrews 4:3, we may understand that God already knows who will be saved, and who will not be, just as Paul also wrote about that. The very fact that God offers a rest, and a Promise, shows that even though He already knows who will be saved, and who won't be, that He still gives the option of being saved to everyone. And it is through entering in, that we are saved. We are saved through entering in, just as the seed of Adam was not saved, except through the Promise that later came to Abraham, and that Abraham's seed was not saved except through the Promise that came through Isaac, and that Isaac's seed was not saved except through Jacob, and Jacob's seed was not saved except through those who entered into the Promised Land, though everyone except Noah's family perished in the flood, and Ishmael was sent away, and Esau lost his inheritance, and the children of Israel who left Egypt, except for Joshua and Caleb, never entered into His rest, but fell in the wilderness.

So we have God's rest on the seventh day, and then we have God's rest which was Promised first to Abraham, concerning his seed inheriting the land of Canaan. And from that Promise, the Law of Moses was given which was to give the children of Israel rest, in regards to knowing that man can be made perfect by God. That rest that was given through the Law witnessed to the people, telling them that there is a rest by which man will not have to strive against sin any longer. And it was this rest which David spoke about in Psalm 95, even though Joshua had already entered the Promised Land, before David's day. The Israelites did not mix the words that were spoken to them with faith, regarding inheriting the Promised Land, and obeying God, as they did not perceive and or believe that in inheriting the land of Canaan that they would be inheriting a rest that was more than the rest God rested with on the seventh day.

Going on:

Hebrews 4:15
we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

The High Priest spoken of here is Jesus Christ, and the difference between the High Priest and other priests is that the High Priest entered into the Holy of Holies where the ark of the covenant was. The Book of James says that when we are tempted that our sin comes through our evil desires and brings forth death. And yet Jesus was tempted, but never sinned. The way that Jesus prayed in the Garden of Gethsemane, and the way that He carried His cross, and willfully was obedient to death, in being our sacrifice, gives the way that we are to respond to being tested, tried, put in subjection, and or tempted. And in this, we may correctly respond to the option that God gives, in which He offers salvation, though He already knows who will be saved, and who won't be.

Hebrews 5:8
He learned obedience by the things which He suffered

Why would Christ have to learn through suffering, and how would He learn, also knowing that Peter said that there is a difference between us suffering for our own sins, and suffering for the sake of Christ? If Christ had no sin, though He was tempted, and if He had no sin, but suffered laying His life down, then what did He have to learn, why did He have to learn it, and how did He learn, also knowing that He had no sin? The point of what Jesus prayed in the Garden of Gethsemane, was that we aren't to just go and do something else, when we reach places that are parched (Zion means 'parched place'), or times that we are tested, tried, subjected, and or tempted. Therefore Christ learned to be exceedingly faithful, as He did not have to undergo the cross, but did anyways.

Philippians 2:5-8
5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

This passage shows how Jesus was not wrong in being equal to God, but that He even also chose to die, even though He didn't have to. And so when we are tested, tried, tempted, or subjected, our faithfulness is found in how we do not leave the way of His salvation and Promises, as Jesus is the way. And thus when we do not leave God, waiting on Him is fulfilled. Then our relationship with Him grows, and in truth and the Spirit, as the Holy Spirit is the Spirit of truth, and as Jesus is the truth. God then Promises great things for those who wait on and for Him. This is also evident, in what Hebrews says about Jesus Himself being saved, though His name also means 'salvation.'

Hebrews 5:7
He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear

This is why Hebrews says that the evil heart of unbelief, which falls away beyond repentance, and of which God says will never enter His rest, is the heart that departs from Him.

Hebrews 4:12
Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God

But what is the difference between a human testing another human, and a human tempting another human? The truth is found in how if one person doesn't know if God is among another, they shouldn't even be attempting to test them. Just as Exodus 17:7 gives revelation about the definition for tempting another. So did Moses tempt Israel, when he did not hallow God? Psalm 106 says that the people moved Moses to sin. Paul also spoke about he used to move people who professed Christ, to blaspheme, before Christ saved him. Paul also spoke in the letters to the Corinthians, about how he tested them. He said that he tested them to see if they were obedient in all things. The difference in Paul testing the Corinthians, but not tempting them, though he obviously didn't know whether they were obedient in all things, is found in how he didn't do it just to find out if God was among them, and if they were in God. Herein is the difference: he was giving them something, and not just merely taking something away, or testing them just to see if God was among them. Therefore, when one person is testing another person, for that to come from God, there must be the giving of the gift that comes through faithfulness. The context in 1st and 2nd Corinthians regarding Paul testing them, is found in how he told the church to deliver over to Satan for the destruction of the flesh, a person who had sex with his father's wife, as said in 1st Corinthians 5. So Paul said later in 2nd Corinthians:

2 Corinthians 2:6-10
6 This punishment which was inflicted by the majority is sufficient for such a man, 7 so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. 8 Therefore I urge you to reaffirm your love to him. 9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. 10 Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ

And:

2 Corinthians 7:8-12
even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. 9 Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. 10 For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. 11 For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. 12 Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.

The kind of things that are present as the world and darkness test and tempt people, is that people are led only into finding out what is wrong, and this is why the sorrow of the world leads to death. The sorrow that comes from God gives His full gift, and has no vanity regarding the circumstance of being tested, and then receiving from Him. When the world and darkness tests and tempts people, what they are usually doing, is leading them through hidden ultimatums, so that they will prove themselves wrong. And this is not from God, because God never convicts anyone of anything without also giving the gift that replaces the sin, just as He gives beauty for ashes. This is also why the conviction of God, is towards perfection. Many in the church might not have believed that, but what good is it to only be convicted towards sin, if there is not the promise of God? And what good is it to be convicted of something, or to repent and confess, if the standard is not God's perfection? As in believing “I should have been perfect.” So the testing that comes from darkness, which actually tempts people, is founded on conviction not being unto perfection and His Promises, but unto sin, as sin is given to be the standard. And this is why repentance is not admitting we are sinners, and why no one has entered in who does not believe in the perfection, truth, sinlessness, and incorruption of the new birth. Therefore also, when we repent and confess, we are admitting to *HAVING BEEN* sinners, and are saying that we are saved and made perfect in God. Where would the cleansing come from, by which we no longer entertain sin, if we continually believe that we are sinful?

So do we ever believe ourselves to be sinners in the present tense, even if we are yet to begin preparing the way, repenting, and turning to God? Only on the foundation by which we first accept that we can only even begin to repent, prepare the way, and turn to God, through the power of God, and it being given to us, by which we are made new before we can even be enlightened to sin being sin. Therefore the sorrow of the world leads people into believing that they are corrupt, and this leads to death, without them first even having the perfection that is necessary to know what sin is. This is why the baptism of repentance is not the rest that is available for us to enter into, but is the covering, by which we may wholly seek God, and enter into His rest, oneness, and Promises. Just as the Bible says that love covers a multitude of sins, but doesn't say it covers all of them. And just as having our sins taken away as far as the east is from the west, is not as promising as having our sins be dead, as when Christ was pierced, and His blood flowed out with water. So we need to be more than covered, we need to be new. It is the power of God that makes us new, and that renews us, and it is the power of God which we need, even to be enlightened unto sin being sinful. And thus, just as Romans 7 shows, through the new covenant, and through the Spirit of life in Christ Jesus, sin sins, not us, as our knowledge of God and talent in Him is kept perfect, as the Law is written on the heart and mind. Going on from this, confessing that our flesh sins, is how we enter in, though in this, the knowledge of God, and His talent in us still does not inwardly sin. That is the miracle of the new birth! That even when Christ first comes to us, and offers salvation, that in believing and confessing in Spirit and truth, we already have overcome, otherwise we are only trying to turn from sin, through the manipulation of darkness, just as the Pharisees were not led by the power of God and love to John the Baptist. And John said "Who told you to flee from the wrath to come?" That sorrow of the world, is manipulated by the very sin that Christ overcame, as He learned through His sufferings to not leave, but to wait on the LORD, and so be saved, just as the sorrow of the world, leads unto departing from the God who does live. Because unbelief is also the sin of confessing that God is not among us, or that He doesn't live, whether or not we do or don't fully perceive Him.