Day 2251 – Hebrews 11 – Once More…Melchizedek – Daily Wisdom

Welcome to Day 2251 of Wisdom-Trek, and thank you for joining me.
This is Guthrie Chamberlain, Your Guide to Wisdom
Hebrews-11 Once More...Melchizedek – Daily Wisdom
Putnam Church Message – 06/25/2023

“Once More…Melchizedek” Hebrews 7:1-17

Last, 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.

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...

Welcome to Day 2251 of Wisdom-Trek, and thank you for joining me.
This is Guthrie Chamberlain, Your Guide to Wisdom
Hebrews-11 Once More...Melchizedek – Daily Wisdom
Putnam Church Message – 06/25/2023

“Once More…Melchizedek” Hebrews 7:1-17

Last, 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.

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.

Let’s read Hebrews 7:1–3: This Melchizedek was king of Salem and Priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.

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).

In 7:1–3, the author begins the account by pointing out some similarities between the brief history of Melchizedek in Genesis 14:18–20 and the person of Christ. The author’s point is that what Melchizedek was in the biblical narrative, Christ is in His very nature. The key to understanding how Hebrews uses the brief scene of Melchizedek is actually found in Hebrews 7:3. The author of Hebrews interprets the way Moses described Melchizedek in Genesis 14 to clarify that Melchizedek was “resembling the Son of God.” The word translated as “resembling” is apho/moi/oō and means “to make something resemble another thing.” This doesn’t mean that Melchizedek was in his nature the Son of God or that he was in his nature eternal, divine, angelic, or heavenly. Instead, it means that in the text of Scripture (that is, in the narrative), the description of Melchizedek displays some striking similarities that serve as a “type,” “foreshadowing,” or “illustration” of the true eternal High Priest, Jesus Christ.

So what are these similarities, as highlighted by the author of Hebrews?

First, they are similar in the fact that they are both kings and priests. Melchizedek was the king of Salem (Gen. 14:18; Heb. 7:1), reigning over the city that would later be called Jerusalem (Ps. 76:2). Similarly, Jesus Christ is King—not only of Jerusalem, but of Israel, the world, and all creation (Matt. 19:28; Rev. 1:5). Melchizedek was also “priest of God Most High” (Gen. 14:18; Heb. 7:1). Similarly, Jesus Christ is our High Priest who makes intercession for us (Heb. 2:17; 3:1; 4:14–15; 5:1, 5, 10). So, what Melchizedek was in the narrative, Christ is in His nature.

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).

Third, the way in which Melchizedek appears in the narrative of Genesis 14 suggests additional similarities with Christ. We would expect Melchizedek to have been introduced in the biblical story with impressive credentials or a prestigious pedigree as a priest and a king. Instead, the scant historical record in Genesis 14:18–20 does not mention his parentage, ancestry, progeny, birth, or death. He appeared as if out of nowhere, brought out “bread and wine,” and pronounced a priestly blessing over Abraham, who responded by giving Melchizedek a tenth of the spoils of his recent battle (Gen. 14:18–20; Heb. 7:1–2). This mysterious high Priest of Salem appears in the text, as it were; (Heb. 7:3-NLT); there is no record of his father or mother or any of his ancestors—no beginning or end to his life. He remains a priest forever, resembling the Son of God. Of course, as a mortal man, Melchizedek had been born and did die. Still, as a biblical figure, what Melchizedek is in the narrative (without recorded beginning or end), Christ is in His nature (without actual beginning or end).

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.

Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! 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. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser is blessed by the greater. 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. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 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.

First, when Abraham encountered Melchizedek after winning a battle against his enemies, he gave the Priest one-tenth (or a “tithe”) of all his spoils of war (Gen. 14:20; Heb. 7:4). The author parks at this point and draws some interesting implications from Abraham’s payment of tithes to Melchizedek. He points out that in the Law of Moses, the Levitical priesthood received tithes from the people of Israel—that is, the descendants of Abraham (7:5). However, because Abraham was the ancient ancestor of the Levites, when he paid his tithe to Melchizedek centuries earlier, in a sense, the Levitical priests, who were genetically “in Abraham,” paid tithes to Melchizedek. And, as F. F. Bruce notes, “the tithe which Abraham gave to Melchizedek was received by one who, as far as the record goes, has no ‘end of life.’” Thus, Melchizedek was greater than Abraham and, by implication, Melchizedek’s priesthood was greater than the priesthood of the Levites, descended from Abraham (7:9–10).

Second, Melchizedek blessed Abraham, the one who possessed the promises of God (Gen. 14:19–20; Heb. 7:6). Hughes notes, “In a formal Biblical blessing, the superior always blesses the inferior.” The author of Hebrews notes that such order of rank and propriety of blessing is “without any dispute” (7:7). This is not to say that Melchizedek occupied a place of superior nature to Abraham. After all, they were both humans. But the priest-king of Salem occupied a position of greater spiritual authority than Abraham: ‘greater’ indicates a person of greater status, prominence, or rank.” By implication, Melchizedek’s priesthood was superior to the priesthood of the Levites, who were still “in the body” of Abraham (Heb. 7:10).

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:

Melchizedek was superior to Abraham.
The Levitical priests were “in Abraham.”
Therefore, Melchizedek is greater than the Levitical priests.

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.

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? For when the priesthood is changed, the law must be changed also. He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. And what we have said is even more clear if another priest like Melchizedek appears, 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. 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...