MELCHIZEDEK AND MESSIAH COMPARED | |
IN THE NARRATIVE, MELCHIZEDEK WAS … | IN HIS NATURE, JESUS CHRIST IS … |
A priest outside the Levitical priesthood, therefore not a minister of the Law of Moses, which came much later | The ultimate Priest outside the Levitical priesthood, therefore not a minister of the Law of Moses, which He fulfilled |
A “king of righteousness,” according to a translation of his name | The true King of Righteousness, because He purchased righteousness for us on the cross |
A “king of peace,” as Salem means “peace.” | The actual Prince of Peace, who will one day bring a kingdom of universal peace |
Without a record of parents, having neither his beginning nor end recorded in Scripture | The eternal Son of God, having neither beginning nor end, eternally one with the Father and the Holy Spirit as God the Son. |
This is Guthrie Chamberlain, Your Guide to Wisdom
Hebrews-11 Once More...Melchizedek – Daily Wisdom
/:“Once More…Melchizedek” Hebrews 7:1-17
Last week, we continued our extended series through the book of Hebrews in the New Testament. Our focus switched from the strong warnings from the previous week, and we looked at “The Brighter Side” of our journey that we, as believers, need to mature spiritually.
This week, we will drill down on that elusive and mysterious figure in the Old Testament, also a contemporary of Abraham. Long before God established the priesthood of His chosen people, we see a King and High Priest named Melchizedek.
Today’s message will be more academic due to the content as we probe the similarities and differences between Melchizedek and Jesus Christ. We will see that the author uses a series of building blocks to build and support his arguments. (Legos)
Let’s take a little road trip first. We, as a family, have taken several road trips throughout our life. There may have been a time or two when they were just “joy rides” to explore unfamiliar scenery, but most of the time, we had a specific destination on the itinerary along with a basic ETA. Our trips were almost always business-related, but we added side trips to places of interest. Depending on where we were going and the trip's purpose, we would most often take the fastest, most direct route—usually an interstate with a high speed limit. Occasionally, we would take “the scenic route”—winding back roads, frequent slow zones through sleepy towns, and occasional stops at historical markers or scenic overlooks. Scenic routes are never the fastest, most efficient roads to the destination but are almost always the most interesting.
Like most of our travels, the author's goal of Hebrews is clear and straightforward, with a fixed destination in mind: to demonstrate that Christ is superior in His person and work. Sometimes, in his treatment of this central theme, the writer takes a straight, direct route to his destination, as he did with the explicit, straightforward language of Christ’s power and deity in Chapter 1. However, at other times, the writer takes the scenic route, meandering through a variety of sometimes-obscure Old Testament passages, slowing down to employ methods of explanation very familiar to his first-century Jewish audience, but unfamiliar to most of us in the twenty-first century. In doing so, he stops to explore intricate parallels,/ comparisons,/ and contrasts.
Hebrews 7:1–17 is one such scenic route, often challenging for us to follow because of significant differences between the original audience and our 21st-century mindset. The original audience consisted of men and women of Jewish heritage who had come to embrace Jesus as their long-awaited Messiah. Most of us are Gentiles who accepted Jesus as the world's Savior but weren’t raised in Jewish culture and tradition. The original audience was intimately familiar with Old Testament imagery of the Law, /the priesthood, /sacrifices, /and temple worship. Many had been personally involved in these Jewish practices most of their lives. We, however—whether Jews or Gentiles—have never been involved in sacrifices or temple worship. We know about these things only from the pages of Scripture and historical sources. Finally, first-century Jews would have been very familiar with the various ways their rabbis elaborated the Old Testament, using unique techniques that often seem strange to us today but were common in the first century.
We encounter a very Jewish approach to the Old Testament in the author’s portrayal of Psalm 110:4—“The Lord has taken an oath and will not break his vow: “You are a priest forever in the order of Melchizedek.” Many of us today have trouble pronouncing “Melchizedek” (Mel-KI-ze-dek). Most can’t spell it. Few could recount his story in the Old Testament. And my guess is, almost nobody—without the help of the author of Hebrews—could expound upon how Jesus Christ is a priest forever in the order of Melchizedek.
In a way that would speak most directly to its original Jewish readers, Hebrews 7:1–17 explores the comparisons between the biblical figure Melchizedek and our eternal High Priest, Jesus Christ. Those first-century recipients of the letter to the Hebrews had become soft regarding the Messiah’s superiority. They had become disillusioned and disoriented because of persecution, leading many to return to their traditional roots: Abraham, the Mosaic Law, the Levitical priesthood, animal sacrifices, and the rabbis’ traditional interpretations of the Old Testament. The book of Hebrews argues that Christ is the center and goal of Old Testament revelation—whether in direct messianic prophecies,/ prophetic anticipation,/ or even foreshadowing figures,/ as in the case of the mysterious Melchizedek. Though he takes the scenic route, the author’s destination is clear: With the coming of the Messiah, a new era has dawned, leaving the old system of Judaism in the rearview mirror.
starting on page:The mysterious figure Melchizedek is the reference point for the writer’s explanation in Hebrews 7:1–17. The author’s key passage is Psalm 110:4, which he has already quoted in Hebrews 5:6 to demonstrate that Christ is our heavenly High Priest. However, in Hebrews 7, he explains how Christ’s Melchizedekian priesthood is superior to Aaron's, which came later. We should recall the author saying this subject, “but it is hard to make it clear” to his dull readers (5:11).
ory of Melchizedek in Genesis:(Bulletin Insert)
So what are these similarities, as highlighted by the author of Hebrews?
k was the king of Salem (Gen.:Second, there are parallels between the names “Melchizedek” and “Salem” on the one hand and Christ’s work as King on the other. Employing a typical Jewish play on words, the author of Hebrews notes that the name “Melchizedek” itself seems to point forward in a way to Jesus Christ (7:2). The name comes from two Hebrew words, melek, meaning “king,” and tsedeq, meaning “righteousness.” “Salem” refers to the word shalom, meaning “peace.”
Together, the name and title of this mysterious figure in Genesis 14 is “king of righteousness, king of peace” (Heb. 7:2). But what Melchizedek is in the narrative, Jesus Christ is in His nature—He is Righteousness incarnate (in the flesh) (1 Cor. 1:30) and the embodiment of Peace (Eph. 2:14).
historical record in Genesis:In these ways, the author of Hebrews argues that Melchizedek foreshadowed the coming of the Son of God. As such, David can later declare of the future Messiah, “You are a priest forever according to the order of Melchizedek” (Ps. 110:4). What Melchizedek was in the narrative, the Messiah is in His nature—Jesus is a Priest and King, /Righteousness, /and Peace incarnate, eternal in His deity, and ever able to serve as High Priest in heaven.
MELCHIZEDEK AND MESSIAH COMPARED
IN THE NARRATIVE, MELCHIZEDEK WAS …
IN HIS NATURE, JESUS CHRIST IS …
A priest outside the Levitical priesthood, therefore not a minister of the Law of Moses, which came much later
The ultimate Priest outside the Levitical priesthood, therefore not a minister of the Law of Moses, which He fulfilled
A “king of righteousness,” according to a translation of his name
The true King of Righteousness, because He purchased righteousness for us on the cross
A “king of peace,” as Salem means “peace.”
The actual Prince of Peace, who will one day bring a kingdom of universal peace
Without a record of parents, having neither his beginning nor end recorded in Scripture
The eternal Son of God, having neither beginning nor end, eternally one with the Father and the Holy Spirit as God the Son.
Let’s read Hebrews 7:4–10
4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, from their fellow Israelites—even though they also are descended from Abraham. 6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7 And without doubt the lesser is blessed by the greater. 8 In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living. 9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
Having shown the ways in which Melchizedek served as a fitting type for Christ and how Jesus can be viewed as having a priesthood “according to the order of Melchizedek” (7:1–3), the author of Hebrews now takes the next careful step in his argument toward demonstrating the superiority of Christ as the fulfillment of Old Testament expectations. To do so, he demonstrates that Melchizedek himself was greater even than Abraham, the founding father of the Hebrew people and the original recipient of the foundational covenant. Here are two ways the argument that Melchizedek is greater than Abraham is supported.
(Bulletin Insert)
f all his spoils of war (Gen.: sed the promises of God (Gen.:The details of the author’s argument may seem strange to us today, but rest assured that his original Hebrew readers would have understood its intricacies—assuming they had snapped out of their mental “slumber” and were ready to hear some meaty discussion of Scripture (cf. Heb. 5:11). Even though we may have some trouble following the writer’s detailed, step-by-step explanation, we should have no trouble seeing the thrust of his argument: (Show Board)
Melchizedek was superior to Abraham.
The Levitical priests were “in Abraham.”
Therefore, Melchizedek is greater than the Levitical priests.
(Insert)
With this logical argument, we are but two small steps away from the entire point regarding the superiority of Christ’s person and work.
Because Melchizedek is greater than the Levitical priests, Melchizedek’s priesthood—which existed long before the Law of Moses—is greater than the Levitical priesthood established under Moses.
Because the Messiah’s priesthood is of the “order of Melchizedek” ( 110:4; Heb. 7:17), the Messiah’s priesthood is greater than the priesthood of the Levites under the Law of Moses.
What a powerful argument for the author’s waffling audience! Remember, the original recipients of this letter had been tempted to back away from their complete trust in the Messiah as their great High Priest and find significance again in the Levitical priesthood with its continual sacrifices and rituals. But the writer’s point is that there was another priestly order superior to the Levitical line fathered by Aaron, the first high Priest of Israel. It was the order of Melchizedek, a king-priest who foreshadowed a still greater future King and Priest, Jesus Christ.
Now let’s finish today’s passage, Hebrews 7:11–17
11 If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? 12 For when the priesthood is changed, the law must be changed also. 13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. 15 And what we have said is even more clear if another priest like Melchizedek appears, 16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 17 For it is declared:
“You are a priest forever,
in the order of Melchizedek.
The author furthers his argument by pointing out an implication of David’s prophecy concerning a future messianic priesthood according to the order of Melchizedek (Ps. 110:4). Through this prophecy, God demonstrated that it was necessary for “another priest to arise” who was not part of the order of Aaron (Heb. 7:11). The audience of the letter to the Hebrews had to deal with the implications of Psalm 110:4—a new priest was coming whose priesthood resembled that of Melchizedek. There was obviously something the priesthood of Aaron couldn’t accomplish—perfection (Heb. 7:11).
The Levitical priesthood was also inextricably linked to the Law of Moses. With the coming of the Law of Moses came the establishment of the Aaronic priesthood (Exod. 28:1). Therefore, the author makes the obvious point that with the changing of the priesthood from that of Aaron to that of Melchizedek (as expected in light of Ps. 110:4), there must also be changes regarding the Law of Moses (Heb. 7:12). Melchizedek represented something more ancient than (and separate from) the later Law and its priesthood—and something they couldn’t produce. The Levitical priesthood failed to give the believer direct access to God. The Law failed to bring maturity into the life of the believer. But where the old covenant failed, the new covenant succeeded. With Jesus Christ—the promised Priest according to the order of Melchizedek—came the assurance both of unhindered access to God (4:14–16) and growth toward real spiritual maturity (12:1–2).
In 7:13–14, the author explains that Jesus Christ descended from the tribe of Judah rather than from the tribe of Levi. As such, He stood outside the legal lineage for a priest under the old covenant Law of Moses. His priesthood, therefore, was of a completely different order. It was an eternal priesthood based on “an indestructible life,” foreshadowed by the mysterious Melchizedek (7:15–16). This is what the author of Hebrews says is meant by the promise of Psalm 110:4: The Lord has taken an oath and will not break his vow:
“You are a priest forever in the order of Melchizedek.” (Heb. 7:17).
APPLICATION: HEBREWS 7:1–17
Change in the Priesthood, Change in the Law
When Christ took His position at the Father's right hand to function as our great High Priest, He came not to continue the Old Testament Levitical priesthood, but He came as a priest according to the order of Melchizedek. And as the author of Hebrews said (7:12-NLT), 12 And if the priesthood is changed, the law must also be changed to permit it. Jesus uprooted the Law, which produced no fruit in the believer's life. In its place, he planted the bountiful orchard of grace. Whereas the Law was weak and ineffective, grace is effectual and assured.
(Insert)
We must never forget that grace, not Law, enables us to draw near to God. Rigid rules provide no access to God; legalistic principles offer no security. Our security is in a Savior who has fulfilled the Law for us. Having fulfilled the Law—including its need for perfect obedience and a perfect sacrifice for sin—Christ has ushered in a new order based on the principle of grace.
Being right with God doesn’t require us to work through a daunting list of dos and don’ts … or to turn to a priest—who is also sinful—for mediation. Instead, we turn to the great High Priest, who is after the order of Melchizedek. He blesses us, keeps us, and enables us to give back to Him in love—not for merit, but because of His mercy. Our High Priest is indestructible, lives permanently, and can do what no earthly priest could.
Jesus not only knows where we’re coming from, but more importantly, He knows where we’re going. He can ensure that we get there in terms of our spiritual maturity and eternal security. He not only cares where our head is but also where our heart is … and what our hands are doing. Unlike the Old Testament priesthood with its endless sacrifices, our High Priest, Jesus Christ, not only tells us we’re weak and empty and need saving; more importantly, He saves us, strengthens us, and fills us with His power to trust and obey Him! Apart from Him, we can do nothing (John 15:4–5), but with Him, we can do all things (Phil. 4:13; see also Gal. 2:16–20). Thank God that with the changing of the priesthood, there has been a changing of the Law as well!
The following two Sundays will be a very special time for all of us. John Kuch will share about the Apostle Paul’s companions and fellow tent makers, Aquila and Priscilla. Then, the following week, Jon Demhlow shares a message about discipleship. When we return from our cruise on July 16th, we will also return to our lessons in Hebrews about A Perfect and Permanent Priesthood. So please read Hebrews 7:18-28 for that message.