Gaebelein's Annotated Bible
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;CHAPTER 7
1. The priesthood of Melchisedec in contrast with the Levitical priesthood (Hebrews 7:1-19) 2. The holy and heavenly priesthood of Christ (Hebrews 7:20-28)
2. The holy and heavenly priesthood of Christ (Hebrews 7:20-28)
The interrupted argument concerning the priesthood of Christ is now resumed. It connects with Hebrews 5:10. There we find Melchisedec mentioned for the first time, and here the historical Melchisedec is first of all described. The record is given in Genesis 14:18-20. He met Abraham, who returned from the smiting of the Kings, and blessed him. Abraham gave him the tenth of all. His name means “King of Righteousness”; but he was also King of Salem, that is, “King of Peace.” First righteousness and peace after-ward. This is God’s order--not peace and righteousness, but righteousness and peace. It is so spiritually for the believer; it will be so in millennial times when “righteousness and peace will kiss each other.”
Who was Melchisedec? Some have said he was Shem and not a few maintain that he was the Lord Himself, one of the theophanies, a pre-incarnation manifestation of the Son of God. The latter view is certainly wrong, for Scripture states that Melchisedec is “made like unto the Son of God”, that is, he is a pattern, a similitude of Him; Melchisedec was therefore not the Lord Himself. It is vain to speculate on the identity of this King-Priest, for the Holy Spirit on purpose does not mention who he was. When we read, “Without father, without mother, without descent, having neither beginning of days nor end of life,” it does not mean that Melchisedec had no father and no mother, etc. But it means that Scripture gives no record of these facts; Moses being divinely guided in omitting it all in the book of Genesis, and thus making Melchisedec appear as a man without father and mother, without descent, having no beginning and end of days, who has a priesthood invested in himself. And this for the purpose of furnishing a type of our Lord as the royal priest.
Melchisedec foreshadows fully the millennial glory of the Lord Jesus Christ. See Zechariah 6:9-13. He will receive His own throne and be a priest upon that throne. Significantly he appeared suddenly when Abraham was returning from smiting the allied kings. (Genesis 14:1-24 gives the record of the first war of the Bible.) And then he blessed Abraham and made known to him God as the Most-High (the millennial name of God), the possessor of heaven and earth. Even so the true Melchisedec will some day appear, and after the smiting of the kings (the battle of Armageddon, Revelation 16:14-16; Revelation 19:19) will begin His glorious rule. Nor must it be overlooked that Melchisedec brought to Abraham bread and wine, the blessed emblems of the great sacrificial work of the true Melchisedec, which points us, who are by faith the children of Abraham, to the blessed memorial feast, in which His love and grace, as well as glory, are remembered. Christ is therefore now for His own the Priest after the order of Melchisedec; the full display of His Melchisedec priesthood arrives in the day of His coming glory.
The chief object of bringing forward the person of Melchisedec and his connection with Abraham is, to show first, the superiority of Melchisedec to Levi and his priesthood as better and higher than the Levitical priesthood. Abraham gave him the tenth part of all the spoil. The whole Levitical priesthood was then not in existence, inasmuch as Levi, unborn, was in the loins of Abraham; in Abraham, Levi, therefore, gave tithes to Melchisedec. Melchisedec, as priest, blessed the father of the nation, and therefore he was greater than Abraham, for “without controversy, the less is blessed of the greater.” The priesthood of Melchisedec was therefore superior to that of the sons of Levi, the Aaronic priesthood.
After this argument another one is introduced. The question is concerning the Levitical priesthood, if it could give perfection. The one hundred and tenth psalm announced the coming of a priest after the order of Melchisedec and therefore superior to Aaron. If then perfection were by the Levitical priesthood, what need was there that this other priest of a higher order than Aaron should arise? Because perfection was not by that earthly priesthood, nor by the law, therefore this better priest had to come to bring the needed perfection and that necessitated a change of the law also. “The law, doubtless, was good; but separation still existed between man and God. The law made nothing perfect. God was ever perfect, and human perfection was required; all must be according to what divine perfection required of man. But sin was there, and the law was consequently without power (save to condemn); its ceremonies and ordinances were but figures, and a heavy yoke. Even that which temporarily relieved the conscience brought sin to mind and never made the conscience perfect towards God. They were still at a distance from Him. Grace brings the soul to God, who is known in love and in a righteousness which is for us.”--J.N.D.
The law in all its ordinances was a witness of imperfection, though it foreshadowed the good things to come. The law was therefore not to abide. With the cessation of the Levitical priesthood the entire law-covenant would terminate. And He of whom these things are spoken (the Lord Jesus Christ) “pertaineth to another tribe, of which no one hath given attendance at the altar (as priest). For it is certain that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.” His coming, therefore, has taken from the tribe of Levi the honor and set aside their priesthood. And He who sprang out of Judah, the priest after the similitude of Melchisedec (combining priesthood and royalty) hath been made, not after a law of fleshly commandment, but after the power of an indissoluble life. His priesthood is not a thing of time and change, a fleshly priesthood like Aaron’s but it is a priesthood in the power of an indissoluble life. He has passed through death, and now in heaven, not on earth, He is the Melchisedec priest, who has no end of days, who lives eternally.
Then follows a conclusion, a summing up of the whole argument. In the stated fact that the Lord Jesus Christ is a priest forever after the order of Melchisedec, “There is a setting aside of the commandment going before (the law and its ordinances) on account of weakness and unprofitableness (for the law made nothing perfect) and the bringing in of a better hope through which we draw near to God.” The law is then set aside on account of its weakness and unprofitableness, for it could not perfect anything. All the priestly ordinances and ministrations could not make atonement, nor could bring nigh unto God. It was all imperfection. Yet perfection and bringing His children nigh unto Himself is God’s gracious and eternal purpose. And God has accomplished this now in the person of His ever blessed Son, the priest after the order of Melchisedec. This is the bringing in of a better hope; by Him we draw near unto God. This truth is more fully developed later.
An additional argument is given. The priesthood of Christ was established by an oath, while that of Aaron was not. Swearing an oath God said as to Him, who sat down at His own right hand, “The Lord hath sworn, and will not repent, Thou art a priest forever, after the order of Melchisedec.” How superior, then, this priesthood! By so much, also, hath Jesus become surety of a better covenant.” And furthermore, they were many priests, for they were mortal men and died. But Christ continueth forever and hath the unchangeable priesthood. And this ever-living priest is able to save to the uttermost those that come unto God by Him, seeing that He always liveth to make intercession for them.” He saves completely and keeps His own by His priestly, all-powerful intercession, for eternal glory. And what a high priest He is! Such a high priest! Well may His own in holy joy and praise cry out--”Such a high priest!” He is holy, harmless, undefiled, and separate from sinners. “In His official dignity and glory He is made higher than the heavens.” And He has no need, day by day, as the earthly high priests, first to offer up sacrifices for His own sins, then for those of the people. This He did once for all when He offered up Himself. What a contrast with the Jewish priests. They were sinners--He, separate from sinners and absolutely holy; they with the many sacrifices, which could accomplish nothing for man--He with the one great sacrifice which has accomplished all. And so He maketh intercession for them who have believed in Him, the many sons He brings to glory. He is holy and heavenly--even so are all His own, saved by grace, holy and partakers of the heavenly calling (Hebrews 3:1).