15 - Hebrews 7:1-17
CHAPTER X V.
MELCHIZEDEK A TYPE.
Hebrews 7:1-17. THE High Priesthood upon which our Lord entered after His sufferings, death, and ascension (Hebrews 6:20), is infinitely higher than the Aaronic. It possesses perfection; it is heavenly and eternal. Hence it is impossible that it should be prefigured by the Aaronic priesthood;* and therefore the apostle illustrates it by the type of Melchizedek, in accordance with the interpretation given centuries before by David, when in the Spirit he declared the divine decree - "Thou art a priest for ever after the order of Melchizedek." (*Christisat present a Priest after the order of Melchizedek, and not after the order of Aaron, though theexerciseof His priesthood at present is according to the type of Aaron, as within the veil on the great day of atonement.)
It was difficult, though absolutely necessary, to explain to the Hebrews the imperfect, shadowy, and temporary character of the Levitical priest hood, and to show unto them that with the change of priesthood there must needs be also a change of dispensation. The Aaronic priesthood and the Levitical dispensation were indeed of God, and possessed glory. And our Lord, who on the cross was the Sacrifice, and who by His own blood entered into the holy of holies, fulfilled all that was typified by these divine ordinances. Hence the apostle neither makes void the Aaronic institutions, nor does he depreciate their importance, value, and power. But Jesus, the Messiah, having come and fulfilled that which was written of Him, and being the substance of the shadow, there has begun now the exercise of a real, living, continuous, and perfect High Priesthood, of which a type is found in the pre- and super-Aaronic priesthood of Melchizedek. Jesus is in heaven, dispensing the blessings which He purchased with His blood, and in perfect mediation bringing us to God, and the favour and life of God to us. The argument of the apostle, deducing and illustrating the superiority of Christ’s priesthood over the Aaronic, from and by the relation of Melchizedek to the Levitical priesthood, is in some respects analogous to the argument of the apostle with regard to the law, and its parenthetical and inferior position, as compared with the gospel. You must have noticed the sluggish tendency in man which renders him unwilling, and to a certain extent unable, to understand quickly, and to accept readily any change and development in the manifestation of God’s purpose; so that when that which has been preparatory, and which from the very outset was given only for a time, and with indications of its imperfect and intermediate character, is removed, he feels, so to say, to a certain extent disappointed, and as if some injustice had been done unto him, or as if God was changeable, and the revelations of God not consistent. It was in this way that the Jews were shocked when the apostle Paul taught that it was not necessary for the Gentiles to observe the law; that for the new covenant church the law of Moses was no longer the rule and form of life. And therefore the apostle, in his epistle to the Galatians, tells them that the law was given four hundred years after the promise had been made unto Abraham, and that therefore there was no injustice, and no inconsistency, in the bringing in of a new dispensation, which was in fact only a return in a fuller and more perfect manner to that which was from the beginning in the mind of God. There was in it nothing that was derogatory to the majesty and holiness of the law. The original promise which through Abraham was given both to Jews and Gentiles was brought prominently into the foreground, and the law set aside, which had come in as an intermediate dispensation, a schoolmaster to bring men unto Christ, a guardian to keep the appointed heir during the years of his minority. The twofold object of the law was now fulfilled. The law was to convince man of sin, and to declare God’s condemnation. Christ was made a curse for us; He is the end of the law unto righteousness. The law was also to teach us our deadness; for it could not give life; it could not minister the Spirit; but the Spirit of Christ, as the Spirit of the Son, is now sent into our hearts. Hence, the law being fulfilled, we enter fully and substantially into the covenant which was made before law.
It is in like manner that he argues in the epistle to the Romans with regard to our father Abraham. Abraham was justified by faith; he received the promises; the covenant was made with him. He believed God, and his faith was counted to him for righteousness. But when was this? Was it not before circumcision was instituted? And is it not clear from this that God may again return unto His original, primary, and more comprehensive idea, and bring in that righteousness which is by faith, irrespective of all ordinances and of all temporary and intermediate institutions? Thus in the present day some regard the doctrine of the ushering in of a new dispensation - the advent of the Lord Jesus Christ with His glorified Church, and His reign in the age to come, as something disturbing. They feel unwilling to enter as it were upon a new phase; it seems troublesome to have to understand and to comprehend new developments. Remember that God, who is the eternal, is the Lord of all times and of all dispensations. And although the ages change, His truth remains forever the same. Time only brings out more fully that eternal and immutable counsel which He purposed in Himself when He appointed Christ, the incarnate Son, to be Lord and Heir of all. And yet no portion of Scripture can ever become antiquated, losing its instructiveness, significance, and value. No period of the history of God’s people, no type, no institution, no event of any dispensation, can be forgotten; nothing that God has said, given, or done, will be lost. For the eternal Spirit, who saw the end from the beginning, hath so ordered it that the whole Scripture ministers unto all generations of His people, that as the fathers cannot be made perfect without the children, so the children who are privileged to see the better things provided for them by God are gathered unto the fathers, and blessed with the ancient household of faith; and when the purpose of God is at last fulfilled, then Abraham, Isaac, and Jacob, kings and prophets, who saw the glory afar off, the church gathered since Pentecost, and called especially to know the fellowship of Christ’s sufferings, shall rejoice together and praise Jehovah, "Jesus Christ the same yesterday, and to-day, and forever." As there was diversity in the dispensations and the gifts, the service and the suffering, and yet one Lord, one Mediator, one Spirit, so will the glory also be manifold and yet one glory, even the glory of God and of the Lamb. The incident of the meeting of Melchizedek and Abraham which is mentioned in the book of Genesis belongs unto the history of God’s people, which, both in itself and in its record, is under the immediate guidance of God and of the Holy Ghost.
We have seen already what the meaning of the appearing of Melchizedek was unto Abraham himself - what is immediately implied in the historical record apart from its typical aspect. This Melchizedek, who was king and priest in one person, and the name of whose residence was Salem - that is, peace - who possessed the knowledge of God, as of the Lord Most High, who is supreme above all kings and above all gods, who is high above all things that are created, came as the representative of the primeval dispensation, which is greater and more comprehensive than the dispensation that commenced with Abraham, and is therefore a type of that restoration of all things, of that universal reign of Truth and Love which shall commence with the appearing of our Lord Jesus Christ. He came as the representative of the first dispensation, and as the type of the ultimate dispensation, and he blessed Abraham, the father of Israel and of the faithful, in the name of God, bringing unto him in bread and wine the symbolic representation of all the blessings pertaining to a vigorous and joyous life which, according to the goodness of God, were in grace vouchsafed unto Adam’s children, although they had forfeited life through their transgression. Abraham, the man whom God called His friend, who was chosen, honoured, and blessed of the Lord, acknowledges this royal priest as his superior; he receives his blessing, and he gives unto him tithes.*[*The only feature of the narrative which the apostle does not explain is that Melchizedek meets Abrahamafter his victory by faith. Here is a figure of the final blessing, the possession of the purchased inheritance, and the perfect enjoyment of communion with Christ. They who overcome shall inherit all things; they shall be met by the Lord, who said, "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom." (CompareRevelation 2:17; Revelation 3:21;Luke 24:29.)] But now the apostle tells us that in this record we have to consider not merely that which is mentioned, but that which is not mentioned. Different speculations have been entertained in the church with regard to the actual historical person Melchizedek. The sole reason why I allude to it is to remind you how utterly useless these speculations are, and not merely useless, but entirely in contradiction to the scope of this very passage. Some have thought this Melchizedek was Shem. As far as chronology is concerned, there is nothing impossible in this hypothesis; for Shem lived not merely up to the days of Abraham, but even into a later period. Others have thought that this Melchizedek was a descendant of Japhet. Some again have supposed that he was an Amorite. But the Scripture purposely does not mention who he was. Genesis abounds in genealogies, and in full and minute genealogies; but the genealogy of this man is not given. If we knew who he was, should we not counteract thereby the meaning of the Holy Ghost in this instructive omission? If he was Shem, then we know who his father was, and when he lived, and how old he was; and this is just the very point which the Holy Ghost does not wish us to know. Thus has it pleased God to leave this man that he should stand out in Scripture as a man without father, without mother, without descent, having neither beginning of days nor end of life; as a man having a priesthood inherent in himself, of whom we do not know the parentage, of whom we do not know the successor. It is equally obvious that this Melchizedek is not a theophany, an appearing of the Lord Jesus Christ Himself. For he was made like unto the Son of God; that is, he was made in the inspired record to be a similitude, or pattern, or illustration of the Son of God. In all the appearances of the Word of God or the Son of God, in all theophanies before the incarnation, there is something either in what the mysterious One says, promises, or does, or in the worship that is given unto Him, or in the names and attributes which are applied to Him, which shows most clearly and distinctly that He is the Lord Jehovah; whereas there is nothing of this kind in the record of Genesis; all we are told is, Melchizedek was one of those still left upon the earth, who retained the primeval knowledge of God, who worshipped Him, and who ruled in righteousness. With regard to all other circumstances, our ignorance is knowledge. The negative element is a positive element. Let no man attempt to supply that which the Holy Ghost purposely has left out; for, in the first place, he must be unsuccessful; in the second place, if he were successful, it would only militate against the purpose and the word of God, and only hinder us from learning those lessons which the Scripture intends us to derive.*(
(Instead of indulging in morbid and fanciful speculations about the historical individual, let us look at the important spiritual realities which in the inspired commentary are given us in this parable of type. Let us learn also from this instance and the other New Testament comments on Old Testament types that the typical meaning is always deduced from whatthe Scripture itself says concerning them.)
Now, in this Melchizeclek we see, as in a type foreshadowing, these things: In the first place the dignities and functions of priest and king combined in one person; in the second place, righteousness and peace joined together; in the third place, a priest who is greater than Abraham, and therefore above the Levitical priesthood, which, as Abraham’s descendants, are represented by him; in the fourth place, a priest who has neither father nor mother, without beginning of days, or end of life, who therefore has a priesthood inherent in himself, to which there can be no successor, a priesthood which is based upon an eternal or indissoluble life; and in the fifth place, this royal priesthood which, different from the priesthood of Aaron, is appointed and confirmed with the divine oath.
Looking upon Melchizedek simply in the way in which he is spoken of in the Scripture - not the historical individual Melchizedek, but the Melchizedek whom Scripture both by its statements and omissions makes a similitude of the Lord, an illustration of that fullness which is in Christ Jesus - we may hope in the light of the apostolic epistles and of the doctrine of the new covenant to see how beautifully the perfection of the heavenly priesthood of our blessed Lord is pre-figured in this eminent type.
1. What is meant by king? what by priest? What is the idea of kingship and of priesthood? For it is evident that in this world there are many kings and many priests who give us a false and, if not an erroneous, yet an inadequate idea of what God means by royalty and by priesthood. For the things and relations which are seen on earth, and which are imperfect and temporal, are according to realities which are in heaven, and which are perfect and eternal. Even in the case of the illustration of father and child, we must not transfer earthly things to heavenly things, but we must rather transfer heavenly things to earthly things. There is a true, eternal, and perfect fatherhood; and thus we must also learn from God’s word what is implied in kingship and in priesthood.
Now, the idea of kingship was to some extent announced in the creation of Adam, who was of God (Luke 3:38), and who was appointed lord and ruler over the earth, over the beasts of the field, and over the fowls of the air. (Comp. Ps. 8 and Daniel 2:37-38.) A king then is a man in the image of God, who represents upon earth God Himself, and unto whom, direct from God, without the intervention of any other, there is given power and dominion that he may rule according to the mind, according to the goodness and the wisdom of God. By priesthood is meant communion with God - that which brings unto man the love of God - that which brings unto God the worship and service of man. It need scarcely be added, that kingship and priesthood cannot exist without prophetship; for how can there be rule in the name of God, or how can there be a mediation of the love of God to man, and of our worship and obedience to God, unless there be in the first place a manifestation of God Himself, a revelation of His character? Nay, as this very revelation of God is the basis, so is it the very essence and the very fruit of all kingship and priesthood; in which aspect the office of the prophet is the most comprehensive and ultimate of the three. These simple ideas combined amount to this - there is a mediation between God and man; this mediation is to bring unto us in the first place the knowledge of God (we require a prophet); in the second place the love and favour of God, so that we can have communion with Him (we need a priest); and in the third place the life and the power of God, so that we can serve, obey, and glorify Him (we require a king; in New Testament language a head, source of life). And this the Church of Christ has always taught; everything that Christ does as a Mediator is summed up in these three offices. He is prophet, priest, and king. There is no fourth; neither will any one of these, or two of these, suffice. These three, by a necessary, essential, and inherent unity, go together.
Moses, as we have seen, combined to a certain extent the three offices; hence as the mediator of the old covenant he is a figure of Jesus, the Mediator of the new and everlasting covenant. But in the history of Israel we nowhere see the royal and priestly dignity united; for, as the apostle reminds us, the priests were of the tribe of Levi; the kings were of the tribe of Judah. He who was a priest never could rule over Judah and Israel. He who was a king never could perform priestly functions in the sanctuary, still less go into the holy of holies. When king Uzziah, contrary to the ordinance of God, interfered with the prerogatives of the priesthood, he was smitten with leprosy; that is to say, he was made an outcast, so that he was not able to approach God and to mingle with the congregation of Jehovah. What a wonderful thing it is then, that that which formerly never could have been combined was, in the primeval age and before the children of Abraham were born and the Abrahamic dispensation commenced, shown to exist in unity - that Melchizedek, who was a priest, was also a king. "David who as the king over Israel after God’s heart was himself a type of his great Son, given to him by divine promise, got possession at last of Jebus1 according to God’s command; he founded the sanctuary of the Lord upon mount Zion, and in connection with it his royal throne. He thereby to some extent restored the ancient Salem of Melchizedek; he appears as it were as a successor of Melchizedek, a king appointed by God, whose sceptre goes forth from Zion, where is also the ark of the covenant, the glory of the Lord."2 It is on this historical basis, that the prediction of the future royal Priest rests, illustrated by the Melchizedek-type; it is from this point of view that the eternal priesthood and glorious reign of the Son and Lord of David are seen by the psalmist. In like manner we read in the prophet Zechariah, that the Messiah, the man whose name is the Branch, is to build the temple of the Lord: He shall bear the glory, and shall sit and rule upon His throne. With the terseness characteristic of this prophet, who condenses the previous Messianic predictions, he declares of the Son of David, "He shall be a Priest upon His throne." (1There seems little doubt that Salem is identical with Jerusalem. "In Salem is His tabernacle, and His dwelling-place in Zion." (Psalms 76:2.)] 2STIER, slightly altered.) The fulfillment is in Christ. It is fully explained to us in the New Testament. That simple and most comprehensive expression, "The Lamb in the midst of the throne," shows us that when this High Priest entered into the holy of holies He entered also as King into the palace.*[*Jehovah is Israel’s King. Hence, the temple (äéëì
How does He exercise His High Priesthood? He exercises His High Priesthood royally. He sits down on the throne of God. By that very attitude He shows that He is not an Aaronic high priest; for the high priest went into the holy of holies only once a year, on the day of atonement, and then only for a short time, standing there before the glory of the Lord, which he was not to see clearly lest he die; but this High Priest, when He enters into the sanctuary, by the very entrance shows that He is Lord of all, that He is King of glory, that He is equal with the Father. In His humanity He is enthroned as the Lamb that was slain; He exercises the High Priest hood with royal power. His intercession possesses omnipotence. The government is on His shoulder, and the Father heareth Him alway. Omnipotent royalty is in His Priesthood, priestly love and tenderness in His royal power and glory. He is still meek and lowly in heart, with infinite tenderness and compassion. He rules over His people by His indwelling Spirit. What a wonderful combination is here! What perfection in Jesus! He is Priest and King - He who is also the Prophet, the Son of the Most High!
I delight to think that the Sonship of Christ is the basis of all our hope, and that in that first announcement of our epistle, that God speaks to us now in His Son, all Scripture doctrines and consolations are contained. None but the Son of God can be the Mediator. From this eternal and essential Sonship flow all blessings of redemption. Here is the source of grace and glory. Because He is the Son of God, He is Prophet, Priest, and King, to bring us nigh unto God.
2. Melchizedek, that is, as the name signifies, the king of righteousness, lives at Salem, which signifies peace. In the Scripture everything is of importance; we cannot read and interpret the Scripture as any other book, since Scripture is not like any other book, even as no other book is like the Scripture. The Scripture is among books what the man Christ Jesus is among men: as Jesus is God and man in one person, so is Scripture a divine word and a human word; and hence it is that only through the interpretation of the Spirit in the Scripture can we understand the true meaning of the word. In God’s light we see light. Scripture is its own interpreter. Only diamond cuts diamond. And when the inspired apostles see significance in names of eminent persons, we see in it nothing arbitrary or fanciful, believing as we do in the wonderful and perfect structure of the Scripture record.
These quotations and expositions of Scripture in Scripture are, as has been remarked, "grapes of Eshcol - examples of, not exceptions to, the fruitful Carmel, whence they come." Thus, who can fail to see the significance of the name Seth, who was given instead of Abel, one who was firm and enduring in the place of him who vanished? or of the name Joshua, who brought Israel into the promised land? or of Saul, the king asked of the people, and David, the man loved of God? or of Isaiah, who spoke of the salvation of God? The names Melchizedek and Salem are to teach us that Christ Jesus is the King of Righteousness and the Prince of Peace. "Righteousness" is one of those fundamental words in Scripture, without the true understanding of which it is impossible to understand its teaching. The experience of Luther, narrated by him in his preface to the epistle to the Romans, and frequently throughout his writings, is well known. While he understood by "righteousness" something which man offers to God, the Scripture remained to him a sealed book, and his soul was without peace. As soon as he discovered that the Scripture "righteousness" is righteousness, which God in His infinite mercy, according to His holiness and justice, gives to man, he understood the way of salvation, and rejoiced in the grace of God. The righteousness of God, of which both the law and the prophets witnessed, is now revealed from faith to faith. It is now manifested. There is no righteousness by the works of the law; the gift of righteousness is by Jesus Christ unto all who believe.
"King of Righteousness" seems to be a title which properly belongs only unto God. For unto Him alone belongeth righteousness. Yet does prophetic Scripture speak also of God’s righteous Servant; of David’s Son, who loveth righteousness; of the true Solomon, whose reign is a reign of righteousness and peace. The prophetic word teaches also that this righteous Servant shall justify many by His knowledge; it announces that the Lord will bring man His righteousness, and that Jehovah-Tsidkenu will be the name of Israel’s Redeemer, who bringeth safety and help to His chosen people. As in the prophet Isaiah (Is. 53), so in the prophecy of Daniel, the bringing in of everlasting righteousness is connected with the atonement for sin. (Dan. 9) The fulfillment is in Christ Jesus. He is the righteous Servant of God. He came to fulfill all righteousness; He obeyed the law perfectly; in Him the Father was pleased. While He was on earth, though no man could convince Him of sin, yet His purity, His holiness, His righteousness were not recognized, for the world knew Him not. He was made under the law. He went to be baptized of John, and submitted Himself to all the ordinances of God. He concealed His divine glory and righteousness. He was accused of blasphemy, of breaking the Sabbath, of not honouring the temple. He was at last numbered with transgressors, and died the death of reproach outside the camp. But it was by this death that He brought in everlasting righteousness. It was by His thus "going to the Father," by His entering through the cross into that glory, where the world seeth Him no more, that there is now "righteousness" unto and upon all that believe. In His resurrection God declared both the righteousness of Jesus and our justification in Him. And now we behold Christ in heaven, the Righteous One and our Advocate. (1 John 2) He is the King of righteousness. The government of the everlasting kingdom is based on redemption-righteousness. Because of His obedience unto death He is exalted Lord; because He is the Lamb that was slain He has power to open the book and the seals thereof.
It is true, that it is of God that Christ is made unto us righteousness (1 Corinthians 1:30), even as it is God who made Him, who knew no sin, to be sin for us, that we might be made the righteousness of God in Him. (2 Corinthians 5:21) God is righteous when He justifies those that believe in Jesus. But when we speak of the Lord our righteousness, we refer not to the divine attribute of righteousness, but to the righteousness of Jesus, the Mediator, the Substitute - of the Redeemer-God, Jehovah, in whom all the seed of Israel shall be justified and shall glory. As God commends His love in Christ’s death on the cross, so God’s righteousness is the righteousness which in Christ is ours. By the obedience of one, even Jesus, we are made righteous. We possess the righteousness of God and our Saviour Jesus Christ. (2 Peter 1:2) Even as eternal life is the gift of God, and Jesus saith, I give unto my sheep eternal life, and I am the resurrection and the life; so is it with the gift of righteousness; it is of God, it is in and through Christ, it is Christ’s righteousness, and it is Christ Himself.
Christ is the perfect righteousness in which believers stand, and with which they are clothed. Christ is likewise the King of righteousness, by renewing our hearts and giving unto us His Spirit. Hence He says: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Christ speaks of our righteousness. In like manner, although Christ is the Eight of the world, and the true and only light, He commands us: "Let your light so shine before men." If we are clothed with Christ our righteousness, we ourselves become righteous in our mind, and work righteousness. This aspect of truth is emphasized by the apostle John, when says, "He that doeth righteousness is righteous." He adds the necessary and salutary warning: "Little children, let no man deceive you." The same Lord who clothes us with His righteousness renews us also after His image. Justified by faith, we are quickened unto the new life of obedience. Jesus is our Lord and Master, our King, who by the Holy Spirit fills us with the love of righteousness, and enables us to be followers of Him, and to do the will of the Father in heaven.
Melchizedek is at Salem. Jesus is also, and by virtue of righteousness, the Prince of peace. Without righteousness there cannot be peace. But the Lord Jesus came to bring peace, to make peace, to be our peace, and this according to the holiness of God; so that glory abounds to God in the highest, because justice is satisfied, the divine law honoured, and the conscience purified; and even Satan the accuser, who has the power of death, can no longer lay anything to the charge of God’s elect.
How perfect is the peace which the risen Saviour gives to His people! It is His own peace, which the Head gives to His members. It is a blood-bought peace. It is God’s peace, ordained by Him and beloved of Him as His chosen rest - a peace which passeth all understanding, and which is secure from all the interruptions and adverse influences of the world. Jesus has made peace between God and man (the Father Himself, the God of peace, sending Him for this purpose to His "enemies"); peace between angels and reconciled sinners, between Jew and Gentile. In Him all things which are in heaven and which are on earth shall be gathered together. (Eph. 1 and Col. 1) He is the Peace and Bond of the whole creation. Blessed are all who dwell in Salem, who are in Christ.
3. Melchizedek, greater than Abraham, is also greater than the Levitical priesthood, and is thus a type of Christ, who is above Aaron, and whose priesthood is perfect.
Abraham represents all Israel. The doctrine of federal representation is deeply rooted in Scripture. By Adam’s disobedience many were constituted sinners. In his fall all men fell. Through the transgression of one, sin and death entered into the world. Such is the truth revealed to us in Scripture, and confirmed by universal experience. And the darkness of this mystery is irradiated by the brightness of the great mystery of the Second Adam.
We can praise God that there is such a federal representation; for the gift of God is eternal life through the righteousness of the Lord Jesus, the federal Head of all who trust in Him. Nor is the gift as the offence, but exceeding abundant is the grace of God, which instead of merely restoring us to our former condition of creaturely innocence, unites us with the Son of God through the Holy Ghost, who from the glorified humanity of Jesus is given unto us.
We see this same law of representation here. Isaac was not yet born. The whole nation was therefore as yet in Abraham. And the tribe of Levi was, in the person of the father of the faithful, paying homage and acknowledging the superiority of Melchizedek. Abraham received Melchizedek’s blessing. He paid tithes to him. It seems, from the expression used by Jacob (Genesis 28:22), that the offering of a tenth was from time immemorial one of the ways in which believers honoured the Most High. Hence we may argue that, in receiving the blessing and in offering tithes, Abraham (and in him Aaron) acknowledged the priesthood of Melchizedek. For we must bear in mind what is implied according to Scripture in this expression: "He was blessed of him." Abraham, as the apostle points out, had already received the promises. The Most High had already revealed to Abraham the gracious purpose, that in his seed all families of the earth should be blessed; and he had received repeated assurances of this great and comprehensive promise. (Genesis 12:2-3; Genesis 12:7; Genesis 13:16.) How great the blessing is which God promised to Abraham we may learn from such passages as Galatians 3:14. Who then is this royal priest, better and greater than Abraham, the father of the faithful and the blessed of the Lord? We know with what profound veneration the Hebrews regarded their father Abraham, and how reverently and fondly they cherished the remembrance of all that is written concerning his faith and the favour he found with God. It is therefore with great emphasis that the apostle says: "Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth." Melchizedek typifies the Lord Jesus, who, although a Son of Abraham, yet says of Himself: "Before Abraham was, I am;" who is not merely the offspring, but the root of David. He who was promised to Abraham is Himself the blessing of God, the Mediator through whom all divine gifts and promises are bestowed, and in whom all spiritual blessings in heavenly places are given. In Him Abraham and Abraham’s children are chosen. He is that greater One who blesses the patriarch. Herein is also typified that Jesus is above the Levitical priesthood. When He was on earth Jesus was subject to the law, and observed all its ordinances. He commanded the cleansed lepers to go and show themselves to the priests. Thus it behooved Him to fulfill all righteousness. But He is the Lord, and His is an eternal and perfect priesthood. For whereas the Levitical priests died and succeeded one another, thereby also showing their imperfection, Jesus, as is witnessed in the 110th Psalm, liveth for evermore. (Hebrews 7:8.) But if the priesthood is changed, if instead of the Levitical priesthood there ariseth according to the type of Melchizedek and the prediction of the 110th Psalm "another priest," then the inference is inevitable that there is also a change of dispensation; there must needs be also a change of Law. This was a very important statement, and we can scarcely realize the effect it was calculated to produce on the minds of the Hebrews. The unbelieving Jews accused Stephen that he had spoken against this holy place and the law, and that he had been heard to say that Jesus of Nazareth should destroy that place, and change the customs which Moses delivered them. (Acts 6) We must remember how difficult it was even for believing Jews to understand the liberty of the gospel, the change of dispensation, the character of the new covenant; for they also were zealous of the law. (Acts 21:20.) But now the same argument by which the apostle had proved to the Galatians, that apart from the law the promise given to Abraham was fulfilled unto all who believe, is presented to the Hebrews from another point of view, and with equal clearness and cogency. For the Levitical priesthood is evidently imperfect. It was weak and unprofitable (Hebrews 7:18); that is, it could not bring perfection, else "another priest" would not have been predicted. But as the law was based upon the Levitical priesthood, so the change of priesthood necessarily involves a change of dispensation. Jesus, the great High Priest, is the end of the law unto righteousness; and in the liberty and power of new covenant blessings, of which the gift of the Holy Ghost is the chief, the righteousness of the law is fulfilled in us, who walk not after the flesh, but after the Spirit, who are not under the law, but under grace.
4. Melchizedek is introduced in the narrative of Genesis without descent. In the book of Genesis genealogy holds a very prominent position. The genealogical records in the word of God are of importance, although we frequently may not see their value or significance. There are many things in Genesis, and in Scripture in general, which will only be understood when Jesus comes again to fulfill all things, and when, according to the purpose of God, known to Him from the beginning, the nations are brought to know and to serve Him. Then shall we understand why all these genealogies are given at length. In the book of Genesis are enumerated also tribes which do not appear afterwards in the history of redemption. God has entered them in His book to show that He has counsels of love and peace with regard to them.
Now, with regard to Aaron, we know the name of his father and mother; we know how old he was, and how he was buried. And so important is the genealogy of the priests, that in the book of Nehemiah we read that those priests who were not able to trace their descent, and about whose genealogy there was the slightest doubt, were excluded from the Levitical services. This strictness was necessary; for these men were priests, not by reason of anything inherent in them, but simply because God had set apart that tribe, and therefore their descent from one who was unmistakably and certainly a priest was their only authority, and their only position. There is nothing of the kind in the Church of Christ.*(*Those who introduce the legal element of a successional office into the Church of Christ, a shadow which has passed away, an old thing which has vanished and decayed, must remember that as the genealogy of the Levitical priesthood was kept with perfect accuracy, and the slightest flaw or break in it would unfit a person for the priesthood, so the so-called apostolic succession must be made out with perfect and unbroken regularity, to have any value or significance. That it is scarcely possible to do this is admitted nearly on all hands. Even if it were, the argument of this epistle, and the teaching of all the epistles, show that the New Testament ministry is spiritual, and not after the method of a carnal ordinance. "By their fruits ye shall know them." The last council of the "successors of the apostles" proves that, whatever historical evidence may be adduced for an unbroken series of ordinations, the true apostolic authentication, the power of Christ’s Spirit, was lamentably absent.) But Melchizedek appears in the inspired history as a Priest solely by divine appointment and right His priestly dignity is personal; his position is directly God-given; his priesthood is inherent. It is not derived and inherited; for he who is the first person in Scripture called priest, is introduced "without descent," without father, without mother. There is neither end mentioned of his priesthood, nor successor.
Let us look now at the fulfillment. Jesus is the "everlasting Father." The very Scriptures, which describe Him as a child born, as a Son given, which dwell on His humanity, declare to us His eternal divinity. He has no beginning of days, nor end of life. His is now a continuous, not a successional priesthood, not after the law of a carnal commandment, but after the power of an endless, an indissoluble life. For He, the eternal self-subsistent Word, that eternal Life which was with the father, became man, and of His own free will laid down His life for the sheep. Through the eternal Spirit the Son of God offered Himself, and so that life which was manifested on earth was solved. The Saviour actually died, He gave up the ghost. He was crucified because of the weakness which in His mercy He had taken upon Him. According to the counsel of God, He who was God’s own Son, sent in the likeness of sinful flesh, was a sacrifice for sin, when in His death God condemned sin in the flesh. But when Jesus rose again from the grave, after He had been offered for our offences, and had in His death conquered death and put away our sins, He, as God and man in one person, entered into that life which is indissoluble; for who or what power can solve it? He died unto sin once. The condemnation of the law, the power of Satan and of death, the guilt of sin and the wrath of God - all was met on the cross. Hence Jesus is declared now to live to God for evermore; (Romans 6:10) Thus the glorified Redeemer, when He appeared to the beloved disciple, said: "Fear not; I am the first and the last [without beginning of days or end of life]: I am He that liveth, and was dead; and, behold, I am alive for evermore." Because He was dead, His is now an endless, an indissoluble life. In the power of this resurrection-life He exercises His priesthood; for in Him is fulfilled what no single type could set forth, what all types combined do not adequately illustrate. He is God and Man, Sacrifice and Priest, Righteousness and Life, Atoner and King, interceding Advocate, and the Dispenser of blessings. The life upon which He entered by His resurrection is life for us, because in Christ’s death our death is abolished, and we are raised together with Him. And the sanctuary whither He has ascended is heaven itself, the very throne of God, whence He rules over all things, according to the power which is given unto Him in heaven and in earth. Continuously, without interruption and without successor, He is our Priest, applying to us the efficacy of His sacrifice, and by the Spirit appropriating to us the blessings purchased with His blood. He is our Priest in the power of His endless life. Thus we know the power of His resurrection. God’s power to us-ward who believe is exceeding great, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand. (Comp. Php 3:10; Ephesians 1:20) We are partakers of Christ, Christ liveth in us, and therefore our life is endless, indestructible, incorruptible. Neither things present nor things to come; neither this present earthly existence nor the death of the body, which may be before us; neither powers, nor principalities, nor angels; neither height, nor depth, nor any creature, can separate us from the love of God which is in Christ Jesus; for our risen Lord is Priest according to the power of an indissoluble life.
Here let us pause. These truths are truths of the greatest solemnity. Why were the Jews so unwilling to receive them? Was it not partly because it was too solemn and too overwhelming to believe that the end of all things had come; that the last times had begun; that the days of the Messiah had been ushered in; that the day had commenced, the very day which shall end with the appearing of the great God and Saviour, and with the establishment of the reign of righteousness and peace upon the earth? And is not this hesitation natural to us all? Do we not shrink from entering into the full and realizing faith of what is revealed unto us in the Gospels and in the Epistles, because it is the beginning of the end? The Son of God has become man; the Son of God has died upon the cross; the Son of God has entered as man into the holy of holies. The blood of Jesus Christ is in the heavenly sanctuary. The powers and influences of the Holy Ghost are going forth now to gather a people unto Himself. He is waiting until the command is uttered by the Father to appear again, and to change all things, and to make all things new. We are living as it were upon the very threshold of that new dispensation, the new heavens and the new earth wherein dwelleth righteousness. The most awful and stupendous sacrifice has already been made. Christ has suffered and entered into His glory. We have now to wait for nothing except the consummation, Jesus, apart from sin, appearing unto salvation to them that look for Him. But the reality, the substance, the earnest of the inheritance, behold, all is given even now to everyone that believeth. This very instant that I speak, Jesus as man, as the Lamb slain, as the merciful High Priest, is at the right hand of God. Believe in Him and you are justified, a child of God, an heir of God, and joint-heir with Christ Jesus.
Oh, if we know these great, these awful, and these real solemnities, what manner of men ought we to be! Have we tasted the power of the world to come, of that kingdom of heaven, which has come already? Have we received a life which alone is worthy to be called life - not the life of the senses, not the life of the intellect, not the life of emotion, not the life of fluctuating and sentimental religiousness, but the life which comes out of the fountain of life, even from Jesus, and from Jesus only after His death and His resurrection? How blessed is it for poor guilty sinners to know that the King of righteousness and peace is the Lamb, and that the Lamb has all power! He was dead; then all my condemnation is gone. And He liveth; therefore we also live. And He is alive for evermore; and we also, who bear now the image of the first Adam in humility and bondage, shall bear the image of the second Adam in liberty and in glory.