CHRIST AS PRIEST AFTER THE ORDER OF MECHISEDEC.
The Lord Jesus is presented to us in the opening chapter of the Epistle to the Hebrews as God’s Son. It is as God’s Firstborn Son, however, that He is brought before us, and not as Only-begotten. In Bible times, the firstborn son of the family was usually inheritor of the name firstborn. But since, as with the case of Reuben, the firstborn son was not necessarily the one who gained the office, the title does not refer to time, but title. A man’s firstborn had three areas of duty. First, he was charged with the task of communicating the mind of the father to the rest of the family, thus acting in a prophetic character. Second, he was to introduce the rest of the family into the presence of the father, so that they were at ease there, thus acting in a priestly way. Third, he was to administer the father’s affairs, so acting as the king in the family.
It is easy to see how the Lord Jesus functions in these three ways, for in Hebrews 1 He is the Son who speaks for God, and in that chapter is addressed thus, “Thou art My Son, this day have I begotten Thee”, 1:5, the day in question being the day when He began His public and prophetic ministry to Israel, as a consideration of Acts 13:23-37 will show. That the writer still has His prophetic ministry in view is seen in that he continues the theme of the Lord speaking in Hebrews chapter 2 and contrasts it with the word spoken through angels, that is, the law given at Sinai. No angel, however, even though used to bring God’s law to Israel, has ever been addressed as God’s Son and invited to sit at God’s right hand, and hence must take a lesser place as attendant of the throne of God, and not its occupant.
In Hebrews 5:6 the Lord Jesus is again addressed as God’s Son, but this time in connection with His priesthood, which, being after the order of Melchizedec, is a kingly one. Here the words “Thou art My Son, this day have I begotten Thee”, are linked with the words “Thou art a priest for ever after the order of Melchisidec”. Now the latter quotation is from Psalm 110, which deals with the ascension of Christ to the right hand of God, as Peter’s use of it on the Day of Pentecost shows, Acts 2:33-36.This marks the beginning, therefore, of Christ’s priesthood.
It might be helpful at this point to outline the two ways in which the subject of the priesthood of Christ is approached in the Epistle. In chapters 1-7, the emphasis is on the person who is priest, and the way in which His life’s experiences down here, especially His temptations, qualify Him to serve as a priest who gives help and succour to those who likewise are passing through trials on the earth. In this section, the writer draws upon the ministry of Melchisedec towards Abraham, and that mainly by comparison.
In Chapters 8-10, however, the emphasis is on His priesthood bringing His people into the good of His death, hence the subject of blood is to the fore. In this second division, it is not progress through the world that is in view, but access into the heavenly sanctuary. In this section, the writer draws on the illustration of Aaron, and the way in which he ministered to God. This time mainly by way of contrast.
We are now in a position to notice the general structure of Hebrews 7, which may be divided into seven paragraphs, as follows:
(a) 1-3 Melchisedec, personally and officially, as a king-priest.
(b) 4-10 The priesthood of Christ results in blessing for His people.
The priesthood of Christ involves mediating when believers bring gifts to God.
(c) 11-14 The priesthood of Christ supercedes the Levitical order.
(d) 15-17 The priesthood of Christ is carried out in the energy of Divine Life.
(e) 18-19 The priesthood of Christ is profitable to God.
(f) 20-22 The priesthood of Christ does not cause God regret.
(g) 23-28 The priesthood of Christ is continual, and effectual.
Each of these sections has a keyword, or words, either derived from things said about Melchisedec in 1-3, or from the quotation that the writer has made in 5:6, where he began to speak about the order of Melchisedec. We will notice these key words as we proceed. From this point on, the notes will take a more concise form.
(a) 1-3 Melchisedec, officially and personally, as king-priest.
7:1 For- elaboration on 6:20, “become high priest after the order of Melchisedec”. This Melchisedec- the one mentioned in 5:10 and 6;20. King of Salem- it is not certain that this is Jerusalem, which was known formerly as Jebus. The LXX translates Psalm 76:2 as “His tabernacle is in peace”, not viewing the word salem as a place-name. Would the writer emphasise the significance of Salem if it was Jerusalem, seeing that he will urge his readers to distance themselves morally from that place in 13:12-14? If Salem is the same as the Salim of John 3:23, then this is highly significant, as we shall see. Priest of the Most High God- a title which emphasises God’s supremacy over all, and especially to be demonstrated during the millenium. Melchisedec worshipped and served the one true God in the midst of Canaanitish polytheism. He combined priesthood with kingship, as Christ does to perfection. See Zechariah 6:13, Isaiah 6:1, remembering Uzziah sought to combine priesthood and kingship, and was judged for it, 2 Chronicles 26:16-23, and note also 27:2, concerning his son. Who met Abraham returning from the slaughter of the kings- unaffected by their warring, for he is king of peace. He meets Abraham before the king of Sodom makes his unrighteous suggestions, for Melchizedec is king of righteousness. He is supreme and in control in these two key areas, and thus is like Christ. And blessed him- This prepares us for the idea that the priesthood of Christ is for our blessing. This is returned to in :6,7.
7:2 To whom also Abraham also gave a tenth part of all- as well as Melchizedec acting, Abraham also acted by giving God’s portion to Melchizedec. He thus recognised that Mel. was acting for God. The responses of God’s people are channelled through Christ, and Mel. illustrates this. The spoils of battle are given to God in gratitude. The significance of this is brought out in :5-10. First, being by interpretation, King of righteousness- the writer sees significance in the meaning of names, and their order, for righteousness must be established before peace can be known, Romans 5:1. Mel. must have been an exceptional ruler if these things are true of him amidst the corruption all around. Compare Lot in Sodom, vexing his righteous soul with the unrighteousness of that city, 2 Peter 2:8.Because of this he is taken up as a type of Him who is separate in nature from sinners, :26.
7:3 Without father, without mother- as far as the record goes. Especially significant as Genesis is a book of eleven genealogies, and Mel. would have made twelve.The details are deliberately withheld to make him as much like the Son of God it is possible for anyone to be. The Lord Jesus has a genealogy in fact, so it is not that Mel. was not descended from anyone, for that would have made him unlike the Son of God in this respect. We know Aaron’s father and mother, and we know Eleazar took over the priesthood from him. Christ’s priesthood, like Mel’s. is not successional. Without descent=genealogy. The reference is not to to descendants, but ancestors. Christ’s priesthood is not tribal, as was Levi’s. Having neither beginning of days, nor end of life- not literally, but as far as the record goes. This is emphasised later, for Christ’s priesthood is after the power of an endless life. But made like unto the Son of God- the “but” indicates the difference between the -ve statements “without…” and this +ve one. Only by the withholding of thse details can he in any way be like the unique Son of God. Abideth a priest continually- the main verb of the sentence beginning in :1.
(b) 4-10 The priesthood of Christ results in blessing for His people.
The priesthood of Christ involves mediating when believers bring gifts to God.
KEYWORDS: Tithe and bless.
7:4 Now consider how great this man was- since he is like the Son of God, considering him will be profitable. Consider=to think upon with interest and purpose, with the observation of details. Unto whom the patriarch Abraham gave a tenth of the spoils- the word patriarch is at the very end of the sentence for emphasis, “and he the patriarch”. He might have special reason to keep the spoils, as he had won them. Did he feel his victory was as a result of Mel’s. intercession? Where did Abraham learn that the tithe, or tenth part, was God’s part? from Melchizedec? By meeting Abraham before the king of Sodom came with his temptations to “keep the goods”, Genesis 14:21-23, Mel. succoured the one about to be tempted, see hebrews 2:18. He had dealings with the priest of the Most High God, possessor of heaven and earth- he could afford to let the goods go- but not before God had His portion. Spoils=top of the heap. In other words the best. Do we give to God the first and best? Seek ye first the kingdom of God…..Matthew 6:33.
7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood- Note the way the Levitical priesthood is magnified here, in order to make the contrast with the Mel. priesthood even more telling. Have a commandment to take tithes of the people- their priesthood is so important that God commands that it be supported by the tithes the people offer to Him. According to the law- their tithes were a legal requirement, whereas Abraham gave in gratitude for God’s grace to him in his victory. Note the way the law and the priesthood of Levi are bound up together, so the civil and ceremonial law are connected. That is, of their brethren, though they come out of the loins of Abraham- the Levites, and the rest of the tribes, all have the honour of coming from Abraham, but even though this is the case, Levi has the added privilege of coming from the priestly tribe, and hence must be supported.
7:6 But he whose genealogy is not counted from them- clearly so, because Mel. lived long before Levi. But this does not prevent Levi from acknowledging him, as :9 indicates. Note the reference to genealogy, or pedigree, again. Received tithes of Abraham- so he is superior to Abraham the patriarch, the father of the faithful. And blessed him that had the promises- so there are blessings beyond what were promised to Abraham before. From Abraham’s answer to the king of Sodom we may deduce the blessings were far more than earthly things. Up to Genesis 14, Abraham had only been promised earthly things, but mel. speaks of God as possessor of heaven and earth. Cf. 9:15, “the promise of eternal inheritance”. See also the blessings of the New Covenant in 8:8-12.
7:7 And without all contradiction- the writer begins like this because his readers may have difficulty with the idea of someone being better than Abraham, especially if that person is a Canaanite king! They cannot gainsay his arguments though. The less is blessed of the better- the whole of the epistle has to do with Someone better, and Mel. typifies Him. A person who blesses with God’s blessing must already be in the good of the blessing himself. If Salem=Salim of John 3:23, then it was near to where John the Baptist, of the tribe of Levi, said “He must increase, but I must decrease”, :30.
7:8 And here- on the one hand. Men that die that die receive tithes- the tithe supports a dying cause, for the fact that the priest’s were not suffered to continue by reason of death is a sign of their inferiority, :23. But here- on the other hand. He receiveth them of whom it is witnessed that he liveth- witnessed, that is, by the eloquent testimony of the ommission in the Scriptural record. Of course, Mel. was not alive when Hebrews was written. Because his priesthood was a living one, paying tithes was worthwhile.
7:9 And as I may so say- the writer is confident he has authority from God to reason in the way that follows. Levi also, who receiveth tithes, paid tithes in Abraham- this statement puts the two orders of priesthood in direct contrast, and is the crowning point of the argument, which explains why it is left till last, even though Abraham paying tithes is dealt with in :6. By supporting the priesthood of Melchizedec, and giving to God via its priest, Levi, the one who gave his name to the Levitical and Aaronic priesthood, confesses its superiority. In :6 the point was that the famous patriarch paid tithes, here, that Levi did it. This means that the whole Levitical system is inferior to that of Melchizedec, and therefore of Christ, for He is High Priest after the order of Melchizedec. The only logical step to take in view of this is to go “outside the camp” of the Levitical system, 13:13.
7:10 For he was yet in the loins of his father when Melchizedec met him- Compare Romans 5:12, where all sinned in Adam, his act being a representative one. Note how important it is that Mel. has no genealogy, for no-one in his ancestry can be said to acknowledge a superior priesthood before he began to function.
c) 11-14 The priesthood of Christ supercedes the Levitical order.
KEYWORD: tribe.
7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Law)- the therefore indicates a conclusion is about to be drawn on the basis of the foregoing arguments. One would expect that a priesthood that supported and enforced the requirements of the very Law of God would bring in the perfection that God demands. But it is not so. Note the linkage between the civil and ceremonial law, for some suggest that whilst the ceremonial is passed away, the civil is not. See Exodus 4:27 where Moses, the mediator of the Law, and Aaron, the Levitical and ceremonial high priest kiss on Mount Sinai, the Mount of God. What further need was there- for what can there be beyond perfection? Another (different) priest should rise- the arrival of a different sort of priest is indication that the Levitical sort was not ideal. Rise=stand up, compare Nehemiah 7:65. After the order of Melchizedec- we should not think that “order” means a succession of priests; it simply means “arrangement”. The priesthood of Christ is arranged in the same way as Melchizedec’s was, and there are no priests between the two of them. And not be called after the order of Aaron- the priesthood of Aaron supplies the writer with contrasts which further his arguments in chapters 9 and 10, but Christ never functioned as a Levitical priest.
7:12 For the priesthood being changed- the writer assumes we have seen the significance of his reasoning, and will agree that it is proved that the priesthood is in fact changed. It is not just a change of priest, but of priesthood, the whole order of things. There is made of necessity a change also of law- the governing principles must be different, seeing that the order is different. Since the governing principles of the levitical priesthood were those of the law of Moses, that law cannot govern the Melchizedec priest.
7:13 For He of whom these things are spoken- the word for “called” in :11 is the ordinary word for “to say”. Hebrews 5:6 begins “As He saith also in another place”, and then “Thou art a priest for ever after the order of Melchisedec”, so the instatement of Christ as priest is by the spoken word of God to Him. Pertaineth to another tribe- showing that one of the laws governing the Levitical priesthood was that the priest must be of the tribe of Levi. Of which no man gave attendance at the altar- no man of Judah would have been allowed to officiate at the altar.
7:14 For it is evident that our Lord sprang out of Judah- the early believers clearly did not have any difficulty in seeing that the Lord Jesus was of the tribe of Judah. Our Lord- emphasising his exhaltation as priest, “The Lord said unto My Lord”, Psalm 110:1.David’s Lord has become ours. Lord, Jesus, and Son of God are all titles of Christ as priest, suggesting authority, sympathy and Divine sufficiency. Sprang- Used of the sunrising, and also in connection with the Branch, Jeremiah 23:5; Zechariah 6:12; Luke 1:78- Zecharias, a priest, admits that light has not sprung up through Levi. Of which tribe Moses spake nothing concerning priesthood- Moses as representative of the Law, and also writer of Leviticus. If Moses the Mediator of the Law spake nothing about it, then the matter is settled.Christ is not king-priest because He is of the royal tribe of Judah, but rather because He has been made High Priest after the order of Melchizedec, and that order is a king-priest order or arrangement.Mel. was not a king because he was of Judah, nor priest because of Levi, for he was neither.
(d) 15-17 The priesthood of Christ is carried out in the energy of Divine Life.
KEYWORDS: For ever.
7:15 And it is yet far more evident- In :14 the evident thing was that He was of Judah, but it is far more evident that He is risen from the dead, thus showing that His life was not dissolvable by death. There would have been more witnesses to His resurrection in AD 68 than there were of His birth. For that after the similitude of Melchisedec- since Mel. was made like the Son of God as far as the record goes, then the subsequent priesthood of Christ can be like His; but He has to exist first for Mel. to be like Him. There ariseth another priest- that is, a different sort of priest, in the same degree that Mel’s. priesthood was different to Aaron’s.
7:16 Who is made=constituted, made to become. Not after the law of a carnal commandment- This priest is constituted as such not in accordance with the governing principle of a commandment which came to men in the flesh. Carnal=fleshen, not fleshly in the evil sense of unspiritual, (although many Levitical priests were this), but suited to life in the flesh down here, hedged about as it is by earthly limitations and relationships which render unfit to minister in the heavenly sanctuary. But after the power of an endless life- in relation to the fact that His life has been shown, by resurrection, to be indissoluble or indestructible by death, and therefore is endless. He is not regulated by commandments, but serves in the energy of His Deity, and hence He is priest because is the Son of God. One of the reasons why Christ rose from the dead was that He is the Living One, (Revelation 1:18, margin), sharing Divine, eternal life with the Father and the Spirit. He is fitted, therefore, to minister in the Heavenly Sanctuary, which is the Father’s House, since it is His eternal dwelling. For this reason Mel’s. death was not recorded in Scripture, and he is said to abide a priest continually. Nor had he those characteristics which mark a fallen nature received from father and mother.
7:17 For He testifieth, Thou art a priest for ever after the order of Melchizedec- as long as the life of our priest lasts, He shall be priest- in other words, for ever. The praises of God’s people shall always be offered “by Him”, 13:15. The writer is now dealing with various parts of the quotation from Psalm 110:4 he has used since 5:6. It is God who testifies in Psalm 110. Compare the testimonies of Christ and the Spirit in 10:5-18.
(e) 18-19 The priesthood of Christ is profitable to God.
7:18 For there is verily a disanulling of the commandment going before- by making Christ a high priest after the order of Mel. God set aside the former order as being no longer of value, together with the commandments which regulated it. For the weakness and unprofitableness thereof- the Levitical system had not the dynamic needed to bring men into the presence of God, and hence He was not profited by their worship. Note the contrast between the weakness of the law and the power of Christ’s life, :16. Unprofitableness- that which is not beneficial or serviceable.
7:19 (For the law made nothing perfect)- true in various connections, but here it did not provide the circumstances whereby the ordinary Israelite could draw near to God. But the bringing in of a better hope did- The word did is superfluous. On the one hand there is the disannulling of the commandment, :18, and on the other, the bringing in of a better hope or prospect through Christ. Better hope= sum total of all the blessings of which Christ is the guarantor. By which we draw nigh to God- on the ground of this hope set before us, 6:18-20, we have the encouragement and the ability to draw nigh to God. The law was unable to effect this. As we respond, God is profited.
(f) 20-22 The priesthood of Christ does not cause God regret.
KEYWORD:Oath.
7:20 And inasmuch as- see on :22, “by so much”. Not without an oath He was made priest- note the negative reference to Aaron not made priest by oath. There was no Divine oath at his consecration. If there had been, the Levitical system would have been permanent.
7:21 But this with an oath- This= Christ, made priest in accordance with Psalm 110:4, now quoted. By Him that said unto Him, “the Lord sware, and will not repent”- By uttering an oath God shows “the immutability of His counsel”, 6:17, and this gives “Strong consolation”, 6:18. Repent=regret. God will never regret installing Christ as High Priest, but He did surely regret the actions of those of Aaron’ line, such as Nadab, Abihu, Eli, Annas, Caiaphas. Sware=past; will not repent=future.
7:22 By so much- link with “inasmuch” = by how much, :20. By how much?…By so much. By the truth contained in :20,21, which speaks of Christ as priest by oath, there is given reason why the covenant of which he is about to speak is better. For it it is not only new, but everlasting, underwritten by the oath of God, which makes Him the priest-minister of the blessings of that covenant. Was Jesus made a surety of a better testament- Surety= personal guarantee. Jesus- note the seven references to Him under this name in the epistle, 2:9; 6:20; 7:22; 10:19; 12:2; 12:24; 13:12. The personal guarantee is given character by the personal name. His integrity makes it valid. He has been fully tested, and therefore is qualified, (perfected) to act for His people before God. Better testament- because established on better promises, 8:6; covenant victim is Christ Himself, 9:16; ratified in the heavenly sanctuary, 9:24; effects are final; deals with sins, 10:18; avails for Israel and Gentiles, 2 Corinthians 3.
(g) 23-28 The priesthood of Christ is continual, and effectual.
KEYWORD: Continue.
7:23 And they truly were many priests- down the centuries, not at one time, although there were many at the time of Christ’s birth. Perhaps the reference is to the genealogies of priests such as in 1 Chronicles 6:3-15, “were” should be “are”, i.e. in the record. It is said there were 60/70 High priests from Aaron to Caiaphas. Note the reference in that passage to the Captivity; the priests were unable to save them to the uttermost. Because they were not suffered to contnue by reason of death- they were mortal, “fleshen” men, not possessing indissoluble, indestructible life.
7:24 But this man- a solitary, unique man, in contrast to the many Levitical priests. Because He continueth ever- for death no longer has dominion over Him, and His life is endless literally, as Melchisedec’s was typically. Compare also “abideth a priest continually”, :3. Hath an unchangeable priesthood- He will never hand over to a successor. He who knows us through and through will never be replaced with a novice. It is not that the order does not change, for that is already proved in :11-14, but that the priest does not change. Note the contrast between creation which shall be changed, and Christ who is the Same, 1:11,12.
7:25 Wherefore- because of the features detailed in :11-24. He is able to save them to the uttermost- not only surety for the blessings, but Saviour for the blemishes. Uttermost- to the outermost. Those in extreme circumstances are not too far gone for Him to save them from their trouble. That come unto God by Him- as we approach to God, :19, we do so as those who have failed in some way. But Christ is fully able to bear the iniquity of the holy things, i.e. the iniquity which otherwise would make holy things unholy. As Aaron had a golden plate with “Holiness to the Lord” inscribed on it, so Christ has the holiness of His Father in mind all the time. See John 17:11. We approach God with assurance, not only because of the blood of Jesus, but also because we have a great priest over the house of God, 10:19-22. We also come unto God and His throne to obtain mercy and find grace to help in time of need, 4:16. Perhaps if Lot had come to Melchisedec things would have been different for him. Seeing He ever liveth to make intercession for them= always living with a view to interceding for them. Aaron was chosen to assist Moses because he could speak well, Exodus 4:14. But he spoke badly at Sinai, Exodus 32:5; held his peace about Nadab and Abihu, and made excuses for his failure, Leviticus 10:3, 19; in Numbers 12:2 speaks against Moses. The Christian’s High Priest has no such shortcomings. He intercedes when the adversary seeks to condemn, Romans 8:34, (see also Luke 22:31,32- prayed for before the trial came), when believers sin, 1 John 2:1, and when the difficulties and temptations of the way overwhelm us. he is the author of eternal salvation, 5:9.
7:26 For such an high priest- as described in previous verses. Became us- is becoming to us, eminently suited to our need. He has no fault or sin to hinder Him in His ministry for us. Who is holy- not the usual word for holy, which is hagios; this is hosios= a combination of mercy, kindness and holiness. (See its use in Acts 13:34, 35, sure mercies, Holy One). This combination was seen in the life and ministry of Christ- it was not the priest and Levite of Aaron’s line which had compassion on the man fallen among thieves, Luke 10:33. Harmless= guileless, without an evil thought. Compare the priests as they clamoured for Christ’s death. Christ’s thought towards us as He intercedes are only good. Compare Elijah who interceded against Israel, Romans 11:2. Undefiled- free from contamination. Not simply ceremonially clean, but actually. See Leviticus 22:1-3, where uncleanness of priesthood meant banishment from the Lord’s presence. Separate from sinners- the verb is passive, separated by another. It is said of Aaron that he was “separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord, to minister unto Him, and to bless in His name for ever”, 1 Chronicles 23:13. He failed, however, and these ministries are carried out in a better and fuller way by Christ, who has been separated from the failed line of Aaron by being saluted as High Priest after the order of Melchisedec, 5:10. And made higher than the heavens- He has passed through the heavens, and is seated at the right hand of God, the place of power and influence. He is minister of the heavenly sanctuary, 8:1,2.
7:27 Who needeth not daily, as those high priests- having spoken of His positive virtues, the writer now contrasts Him with Aaron and his successors. They sinned every day, whereas the days of Christ’s flesh were marked by piety, 5:7. To offer up sacrifice, first for his own sins, and then for the peoples’- this may refer to daily offerings at Israels altar, or it may be a reference to the Day of Atonement, since daily=day by day, on each successive Day of Atonement, when matters were resolved before God. Aaron needed to offer for his own sins first, so that he could then minister for the people. This He did once- the this referring to offering for the people. We must not confuse offering with burning on the altar. The offering of the sacrifice was the bringing of it near the altar. Animals had to be brought to the altar to be killed, but Christ came willingly, and presented Himself at Calvary as a willing victim. Since He was not priest until He ascended, then He cannot have acted as a priest at His own sacrifice.
7:28 For the law maketh men high priests which have infirmity- Because of their inherent weakness, they were liable to sin, as 5:2,3 indicates. But the word of the oath, which was since the law- because the law was not rendered out of date until Christ died, this proves that He was not High Priest at that time. Note the contrast between the impersonal way the law made men priests, with the personal word of the oath of God. Maketh the Son- the name Jesus is not mentioned here, since the contrast is between weak, infirm priests, and the Son who acts according to the power of His Divine and endless life. Who is consecrated for evermore- at his consecration, Aaron’s hands were filled with various parts of the sacrifices, and this is what consecration means in the O.T., “to fill the hand”. So Christ as He lifts up, so to speak, His pierced hands in intercession for His people, shows the Father the evidence of His completed work at Calvary. Here the Greek word is the same as in 2:10; 5:9, “to be qualified, fully equipped”. By the experiences He passed through down here, the Lord Jesus is able to
deal fully with every situation in which we need His priestly help. Since He is is fully-equipped He is able to fully save.