Hebrews 7:1-10 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings… The writer now returns from the digression. So far he has established from their Scriptures the priesthood of Christ. But that is not enough; that is no reason why he should be preferred to Aaron. He proceeds, then, to show that, however great Aaron was, Christ was greater. But on what grounds can he establish this to the satisfaction of a Hebrew? He rests his proof entirely on those Scriptures which the Hebrew accepted as authoritative, and two passages (Psalm 110. and Genesis 14.) supply him with all he needs. The first states that Christ was the Priest after the order of Melchizedek; the second that Abraham, from whom all Israel, Aaron included, derived their greatness, did homage to Melchizedek; and thus the point was proved, for Aaron, in the person of Abraham, acknowledged Melchizedek's superiority. That is the argument. Subject - Christ a Priest after the order of Melchizedek. I. THE OBJECT HERE IS TO SHOW THE SUPERIORITY OF CHRIST'S PRIESTHOOD TO THAT OF AARON. 1. We have the story of Melchizedek, the priest of Salem, to whom Abraham gave a tenth. 2. This story shows that Melchizedek was greater than Aaron. Abraham, the head of their nation, recognized Melchizedek as a divinely appointed priest - one who had a right to tithes from him, and the power to bless him. The reception of tithes by the Jewish priests was "the acknowledged symbol of their supremacy over their brethren" (Dale). But here was one who received tithes from Abraham himself! "And without contradiction the less is blessed by the greater." So that in Abraham kneeling before the righteous King of Salem, the whole Mosaic priesthood practically affirmed its inferiority to that of Melchizedek. 3. But Melchizedek is declared to be a type of Christ. (Note: Strange that for a thousand years this affirmation should have lain unnoticed in their sacred books till the inspired apostle throws this wondrous light upon it! How much is hidden in the Word of God to be revealed yet, to our surprise!) II. OBSERVE THE POINTS IN WHICH, AS SEEN IN THE PRIESTHOOD OF MELCHIZEDEK, THE SUPERIORITY OF CHRIST'S PRIESTHOOD TO THAT OF AARON CONSISTS. Christ was not different to Aaron, but better; he was all that Aaron was, but he was more. We may learn from this ancient king-priest in what this more consisted. 1. Christ's priesthood is universal. Aaron's was for a limited circle - the seed of Abraham; but Melchizedek represented a priesthood which had a world-wide aspect, existing two thousand years before Aaron. Abel, Noah, Job, were priests of that order. So Christ is for all who will. His gospel is glad tidings, not for a few, nor for a section of the Church, nor for certain types of Christian character, but for all people. 2. Christ's priesthood is continuous. It is not meant that Melchizedek had no end of days, but that is true of him as far as the history is concerned. We do not read that he died, or that his priesthood terminated; and this serves to show the contrast between a continuous priesthood and one which, like the Aaronic, was continually changing; not begun till thirty years of age, nor continued after fifty, and only exercised at parts of the year. From the first, Jesus made intercession for the transgressors ("the Lamb slain before," etc.), and ever liveth for this. We are always sure of him. He never sleeps, nor forgets, nor is weary, nor gives place to another. 3. Christ's priesthood is royal. Aaron was only priest; Levi was king. Melchizedek was both. So Jesus, even on the cross most truly fulfilling his priestly work, was "Jesus of Nazareth, King of the Jews," a Priest upon his throne. A priest or a king could never satisfy us. We need both - priestly sympathy and the resources of royalty; the law of the king proceeding from the love of the priest. Christ fulfils his priesthood royally; he is no vain friend to sinful man. Christ fulfils his kingship mediatorially, holding all his power on behalf of his redemptive work. III. OBSERVE SOME OF THE INCIDENTAL LESSONS WHICH A COMPARISON OF CHRIST'S PRIESTHOOD WITH THAT OF MELCHIZEDEK SUGGESTS. 1. That righteousness and peace are the results of his priestly work. "Melchizedek" - king of righteousness; "King of Salem" - king of peace. Righteousness and peace are the end of the atoning, interceding work of the Son of God. 2. That he has a right to the priest's portion from his Church. The Jewish priesthood had a right to tithes from (not those who dissented from them, not idolaters, but) the sacred nation, but there was no such enactment binding on Abraham; his was a free-will offering. Christ has a right to our offerings - and "how much owest thou?" - but he only accepts the free offerings of a grateful heart. 3. That Christ's priestly benediction is granted to his weary people. The great Priest not simply goes to God for us in intercession, but comes forth from God to us in benediction. Christ is ever doing for us what Melchizedek did for Abraham when he came forth to greet him in his weariness with bread and wine. - C.N. Parallel Verses KJV: 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; |
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