Daily Writing

Tuesday, 13 November 2018

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. Hebrews 7:4

The author now begins to explain the level of greatness of Melchizedek, something he will do for the next seven verses. The reason for this is because he will then show how the greatness of Melchizedek’s priesthood exceeded that of Aaron’s. From there, and because of the parallel between Melchizedek and Jesus, he will make the obvious conclusion that the priesthood of Jesus exceeds that of Aaron. To begin this, he relies on what has been stated so far in verses 1 through 3 and says, “Now consider how great this man was.” It should rather say, “Now consider how great this man is.” The reason is because of what it said in the previous verse, that he “…like the Son of God, remains a priest continually.” It is a state which continues.

From there, he now returns to the thought of verse 7:2 for explanation by saying, “to whom even the patriarch Abraham gave a tenth of the spoils.” In 7:2, he repeated the information given in Genesis 14 which stated this fact. Here, he calls Abraham, “the patriarch.” It is a term meaning, “first father.” He is the “head” or “founder” of a family, and is thus considered the greatest of that family. In the Bible, this title is given to him, the 12 sons of Israel, and to David. We can infer it also applies to Isaac and Jacob. The term comes from pater meaning father and arche meaning first or greater.

The use of the word patriarch here is purposeful. If Abraham was the greatest of the family of the Hebrews, and if he can be shown to be in a lesser position than Melchizedek, then it will imply a surpassing greatness in Melchizedek. If that can be established, then Jesus – who is the One being set in comparison to Melchizedek – will then be shown to also be in surpassing greatness to the patriarch Abraham – even though He descends from him in His humanity.

It is for this reason that the author now brings in tithing. It was a concept understood by every person in Israel. The specific guidelines, as were practiced by the people, are explained fully in Deuteronomy 14:22-29, with many other references scattered throughout the Books of Moses and elsewhere.

The people were to set aside one-tenth of everything they accumulated each year. For the first two years, they were to enjoy that tenth themselves in the Lord’s presence – eating, drinking, and rejoicing in His provision. Of the third year, it says –

“At the end of every third year you shall bring out the tithe of your produce of that year and store it up within your gates. ²⁹ And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the Lord your God may bless you in all the work of your hand which you do.” Deuteronomy 14:28, 29.

This tithe was then further divided (as is mentioned in Leviticus 27) and a 10^th of that was given to the priests who ministered at the temple. This was the sacred portion for the Lord’s service and the best of all that was gathered.

Life application: Tithes and all offerings of the Old Testament were, like praise, from the lesser to the greater. The common people tithed to the Levites and the Levites to the priests – in ascending order. In the verses ahead, we will see a most fascinating reason why the author proclaims the greatness of Melchizedek. Yes, Abraham gave a tenth to him, but this signifies something even more interesting. How willing are you to be patient and slowly learn the word of God? Too often, people hear about a concept, such as tithing, and they run with it as a precept for the church. However, the law is a completely different dispensation than the church age. Is it appropriate to mandate this Old Testament precept? The only way to know is to learn the word first, and then apply its precepts in context. Be sure not to run ahead of sound doctrine, but keep things in their intended context!

Yes Lord! What a fun thing to look into the words of the Old Testament and then see how they point to the Person and work of Jesus. In understanding these types and patterns, we can more fully understand the surpassing greatness of the work of the Lord. Thank You that redemptive history is so carefully recorded for us to know – with all certainty – that we are following the proper path in Christ Jesus our Lord. Amen.

Monday, 12 November 2018

…without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually. Hebrews 7:3

The author continues to relate information which can be gleaned about Melchizedek from the account found in Genesis 14. However, the information he passes on now is not what was stated, but what was left unstated. He begins with three family-related matters by saying, “without father, without mother, without genealogy.”

In this, he is not literally claiming that Melchizedek had no parents or other genealogy. Instead, he is making the point that the author of Genesis (God through Moses) specifically left these points out in order to establish a connection to Jesus in this regard. In Genesis, there are numerous genealogical listings. Adam was created, but after him, the successive generations of the people who are recorded are listed by their individual families, showing where they came from, and to what people groups they eventually became a part of. However, nothing is recorded about Melchizedek in this regard. There is no listing of it despite the meticulous care provided for other peoples’ family listings.

Even if a person was seen only once, it might say, “John Doe was a Canaanite.” That alone would tell us that his father descended from Canaan, who in turn descended from Ham, who in turn descended from Noah. Thus, the genealogical record is implied in the statement. But such is not the case with Melchizedek.

Next, we are told that he has “neither beginning of days nor end of life.” Again, fanciful ideas of a supernatural being are made up about Melchizedek because of this statement. And yet, the only point the author is making is that there is no recorded birth record, nor is there any recorded death regarding Melchizedek. For example, Abraham’s birth is recorded in Genesis 11:26 –

“Now Terah lived seventy years, and begot Abram, Nahor, and Haran.”

His death is then recorded in Genesis 25:7, 8 –

“This is the sum of the years of Abraham’s life which he lived: one hundred and seventy-five years. ⁸ Then Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people.”

This is a common occurrence in the Bible. Therefore, the exclusion of such information is as telling as its inclusion. God purposefully left this information out in order to establish a connection between Melchizedek and Jesus. The author demonstrates that, in contrast to others who are recorded, Melchizedek is “made like the Son of God.” Notice that he calls Jesus the Son of God, indicating Christ’s eternality. Jesus has a human genealogy which is carefully recorded for us in Matthew and in Luke. However, being the Son of God, he is also “from of old, from everlasting” (Micah 5:2).

With this understanding, we can now see the author’s logic taking shape. First, it is the words, “without genealogy,” upon which the author’s careful attention explains the first two points – “without father, without mother.” Secondly, it is the eternality of the record of Melchizedek – “having neither beginning of days nor end of life” – which explains the words, “but made like the Son of God.” And finally, the two thoughts then meld into the final words of the verse which says that “he remains a priest continually.”

The word for “continually” is diénekés. It signifies to “bear all the way across in an unbroken (non-stop) fashion; to persist all the way, to the (intended) end” (HELPS Word Studies). In other words, it means “forever.” It is this information that the Hebrew audience would need to be told. Once explained, the pieces would begin to fit together. Under the Old Covenant, Aaron was the first high priest. Only a descendant of Aaron could minister as a priest before the Lord, and so a meticulous genealogical record was kept. After the first exile, the priests were gathered together in order to minister once again in Jerusalem, but this is recorded in Ezra concerning some of those people –

“These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. ⁶³ And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim.” Ezra 2:62, 63

These men were excluded until a decision could be rendered by the Lord concerning their genealogy. But what is also true is that these men would die, and someone would step in from the sons of Aaron to continue to minister, one generation after another. However, David said in the Psalms –

“The Lord has sworn
And will not relent,
‘You are a priest forever
According to the order of Melchizedek.’” Psalm 110:4

Melchizedek was neither from Aaron, nor was there any birth or death record given for him. David, under inspiration of the Spirit, prophesied that One would come who would fit this pattern. There is no need for a genealogy which reaches back to Aaron for this One to minister as a priest. And there is no time after He became a priest that His duties would end. Instead, He “remains a priest continually.” It is Jesus who is referred to, and it is then another of the numerous proofs found thus far in Hebrews which establishes His deity.

David was intimating that the Messiah to come would be God (by using the term Adonai (Lord, when speaking of Yehovah)) in Psalm 110:1. He is, therefore, eternal as is confirmed in verse 4 of the psalm. The author will continue to explain these things concerning Melchizedek in the verses ahead.

Life application: As always, the deity of Jesus Christ is on full display in the book of Hebrews. If you know someone who is in a cult which denies this, are you willing to take the time to show him or her the logical and indisputable connections that the author of Hebrews is making to prove this point? Further, what if someone challenges you on this precept? Will you remember where to go to find the answer to shut them up concerning their heresy. These are matters of the greatest weight and importance. Salvation of the human soul depends on our calling on Jesus through the truth of the gospel, and there is but one gospel. Be ready at all times to defend your stand on the truth of Christ, and be willing to do so when you are given opportunity to do so as well.

O God! How absolutely glorious to know that you have chosen real figures in history to point us to the eternal truths about Jesus our Lord! The words recorded in the Bible demonstrate Your marvelous wisdom in ways we can’t fully comprehend or imagine. Thank You, O Lord, for opening our eyes to the beauty of Your glorious word. Amen.

Sunday, 11 November 2018

…to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” Hebrews 7:2

The words, “to whom,” are speaking of Melchizedek of the previous verse. It is he who blessed Abraham, and it was to him who “also Abraham gave a tenth part of all.” This is simply recorded history being repeated by the author of Hebrews. At this point, he is not explaining the reason these things were recorded, but that this is what the Genesis account says. Next, he moves to an explanation of who Melchizedek is, based on his name and where he ruled, and so he says, “first being translated ‘king of righteousness.’”

When a person’s name is given in Scripture, the general rule is that the meaning of the name bears importance on the surrounding text as it relates to the coming Messiah or His work. This holds true with Melchizedek. His name comes from two Hebrew words, melekh which means “king,” and tsedaqah, meaning “righteousness.” Thus, his name means “king of righteousness.” God used him and his name to show us a picture of the coming Christ. Isaiah 32:1 speaks of the coming Christ in this manner –

“Behold, a king will reign in righteousness,
And princes will rule with justice.”

And again, Jeremiah prophesied of Him as well –

“In His days Judah will be saved,
And Israel will dwell safely;
Now this is His name by which He will be called:

THE LORD OUR RIGHTEOUSNESS.”

These and other prophecies of the coming Messiah are fulfilled in Jesus, whom Melchizedek was given in Genesis as both a type and picture. Next, the author says, “and then also king of Salem, meaning ‘king of peace.’” As revealed in the previous verse, Melchizedek was the king of Salem, an early name for Jerusalem, and a name which was poetically remembered in the psalms. Salem is the Greek transliteration of Shalem, and that comes from the Hebrew word shalem, meaning “peace.” Thus, as a title, Melchizedek is the “king of peace.” Isaiah prophesied of this as well. In Isaiah 9:6,7, we read –

For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace.
⁷ Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this.

Isaiah calls the coming Messiah “Prince of Peace,” not “king of peace.” However, the description of this coming One provides the full meaning. The words, “Upon the throne of David and over His kingdom,” show that He is also the “King of peace.” He will rule from Shalem, or Jerusalem, He will do so in righteousness, and He will provide peace in His rule. Isaiah again provides the clarity –

“The work of righteousness will be peace,
And the effect of righteousness, quietness and assurance forever.” Isaiah 32:17

These are but a few of many references to how Melchizedek prefigures the coming Christ in his name and in his title. Therefore, the importance of what transpires between Abraham and Melchizedek is of great significance to believers in all dispensations. Some scholars actually believe that the appearance of Melchizedek is a Christophany, or an appearance of the eternal Christ, in the Old Testament. Others disagree and state that He was merely a type of Christ to come. Either way, it is certain that at least he prefigures the work of the coming Christ.

As a point of doctrine, the author has introduced the fact that Abraham gave Melchizedek a tithe of the spoils. Some interpret this record of Abraham’s tithing, using the doctrine of “the law of first mention,” in order to justify mandating tithes within a New Testament church. The reason for this is because sound New Testament teachers and preachers understand that the Law of Moses is fulfilled and set aside in Christ. That includes the issue of tithing. They cannot use the law to justify tithing, but they do not want to give up getting a full ten percent of their flock’s money. And so they fall back on this passage from Genesis to justify the doctrine of tithing based on this “law of first mention.”

First, no such law is to be found, explicitly or implicitly, in Scripture; there is no such law. Secondly, if there was such a law, it would include all such first mentions, not just tithing. To this day, people would be required to marry the surviving spouse of a dead brother in order to raise up a child in his name. They would be required to set up a pillar in acknowledgment of a vow. They would need to offer burnt offerings (these predate the law). They would be required to bow in the presence of a superior. Circumcision would be required for all males (circumcision predates the law). There would need to be a party given at the weaning of a child. The list could go on and on (and on!) as to what would be required based on this supposed law. It is a false teaching.

Life application: The account of Abraham and Melchizedek is a descriptive passage. It prescribes nothing for us today. The reason it was mentioned in Genesis at all is being explained by the author of Hebrews now. There is no mandate which can be derived from it for justifying tithing. If you are taught this by a preacher or teacher, you should probably consider not listening to that person again. He is attempting to justify the unjustifiable in order to profit off of his flock. The New Testament, particularly the letters of Paul, is where our church-age doctrine is to be derived from.

How wonderfully exciting is Your word O God! The treasures it contains are simply astonishing in how they point, time and again, to the finished work of Jesus on our behalf. Thank you for the joy of allowing us to peer into history and see His glory hinted at in the people who came before Him. Amen.

Saturday, 10 November 2018

For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, Hebrews 7:1

Melchizedek was reintroduced into the narrative in the last verse of Chapter 6 (the previous verse), but as we saw from the content of Chapter 6, he never really left the author’s mind. Everything stated there was to lead the audience to a better understanding of the role of Christ, and how Melchizedek actually prefigured Him, His roles, and His position. Here, the author begins with “For.” That is based on the words that Jesus has “become High Priest forever according to the order of Melchizedek.” Those words are derived from David’s statement about him in Psalm 110:4. Now, he will begin to explain his logic concerning that statement. But first, he will explain several points about him from the information provided in Genesis 14. Here is everything that is provided about Melchizedek from Genesis 14 –

“Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High. ¹⁹ And he blessed him and said:

‘Blessed be Abram of God Most High,
Possessor of heaven and earth;
²⁰ And blessed be God Most High,
Who has delivered your enemies into your hand.’

And he gave him a tithe of all.” Genesis 14:18-20

The obvious question is, “If this is all that is recorded about Melchizedek, then where did David come up with the words of Psalm 110:4 which say –

The Lord has sworn

And will not relent,

‘You are a priest forever

According to the order of Melchizedek.’”

The author will explain this as he progresses, but first, he provides the known background information, beginning with, “For this Melchizedek, king of Salem, priest of the Most High God.” The words here begin a sentence which will continue through verse 3. The first and most striking point about what is noted here is that Melchizedek is both a king and a priest. This was something not seen under the Old Covenant. In fact, it was strictly forbidden for a king to perform any priestly functions. The offices were kept wholly separate and distinct. At one time, King Uzziah attempted to perform a priestly function with disastrous results. That is recorded in 2 Chronicles 26:16-21.

However, the Old Covenant looked forward to a time when the two offices would meet in one person. That is seen in Zechariah 6:9-15, but which is highlighted by the statement that “the counsel of peace shall be between them both” (6:13) when speaking of a “priest on His throne.” As this was forbidden under the Old Covenant, it shows that this coming King/Priest would not rule and mediate under the Old Covenant. Rather, a New Covenant would be established. Melchizedek is said to be first, “king of Salem.” The name Salem is said to be the place of Melchizedek’s kingship. That is known to be a shortened form of Jerusalem. This is explicitly stated in Psalm 76 –

“In Judah God is known;
His name is great in Israel.
² In Salem also is His tabernacle,
And His dwelling place in Zion.” Psalm 76:1, 2

He is also said to be “priest of the Most High God.” This was the first specific reference to being a priest in the Old Testament. Being a priest of “Most High God” is an obvious reference to the One true God. Therefore, Melchizedek’s priesthood, a valid priesthood before God, actually precedes that of the Aaronic priesthood just as Abraham’s faith-based righteousness preceded the giving of the law (see Galatians 3, particularly verses 15-18). This does not yet explain David’s conclusion that the coming Christ’s priestly ministry would be according to the same order as that of Melchizedek, which is an eternal priesthood, but it does show us that the priesthood of Melchizedek, and that of Christ, are both separate and distinct from that of the priesthood of Aaron, which was under the Law of Moses.

The author next continues to refer to the Genesis narrative with, “who met Abraham returning from the slaughter of the kings.” Abraham has just gone through a great struggle against forces who had captured His relative Lot. He pursued after them and defeated them, retrieving Lot and all that had been taken as plunder. It was after this great battle that Melchizedek met with Abraham “and blessed him.”

The importance of these final three words will be explained in the verses ahead. For now, only the background information is provided. As a side note, there are countless – and seemingly endless – commentaries on who this Melchizedek was. Some state he was Shem, the son of Noah, while others claim he was this person or that. Those commentaries are both pointless and a waste of time. The Bible does not comment on them, nor are they of any concern for the student of the Bible. They are unnecessary diversions from the simplicity of what is recorded in Scripture, and they thus detract from the marvelous logic which is drawn out from the few words recorded about him. Sticking to the Bible, and what is drawn out by David and the author of Hebrews, is what is important concerning this otherwise enigmatic figure.

Life application: There are all kinds of things which are added to the pool of knowledge concerning the Bible. There are historical commentaries such as those of Flavius Josephus. There are false writings such as the Book of Enoch. There are the analyses of Jewish and Christian theologians which date back millennia. One must be careful to use extra-biblical information only when it complements what the Bible says. Even then, commentators need to be sure to explain that what they are stating is not actually a part of the Bible. Mixing in extra-biblical commentaries as if they are on the same level of authority as Scripture will inevitably lead to unsound theology.

Lord, help us to see our value as you see it. If You were willing to come and unite with human flesh in order to restore us to the Father, then certainly we have great value in Your sight. However, we often don’t feel this way about ourselves, so help us in our insecurities and failings to know that because of Christ, we are accepted in Your eyes. To Your glory we pray this. Amen.

Friday, 9 November 2018

…where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek. Hebrews 6:20

The translation of the KJV, followed here by the NKJV, does not convey the sense of the Greek. Note the difference:

Lacking: …where the forerunner has entered for us, even Jesus.

Correct: …where, as forerunner, Jesus entered for us.

Vincent’s Word Studies explains the change: “The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people’s representative. He entered a place into which none might follow him; in the people’s stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. … Comp. Hebrews 10:19.”

With this slight, but important change noted, the verse can be more properly explained. In the previous verse, it was explained that the hope of the believer is as an anchor for the soul. The hope is in the truth that God cannot lie. Thus, when God speaks out the words concerning the promise which is found in Christ, the “hope” is actually – and in its fullest sense – Jesus. It is what He has done on our behalf, and the surety of what that means, which is our hope. And it is He, as forerunner, who entered the Presence behind the veil. In going there to present His blood before God, He has opened the way for all who trust in Him to follow. This is the purpose of the words found in all three synoptic gospels concerning the rending of the veil. In Mark, it says –

“Then the veil of the temple was torn in two from top to bottom.” Mark 15:38

The veil, which only the high priest of Israel, and only once a year, could go behind, was torn from top to bottom. The immense size of this veil, and it being torn from top to bottom, was a sign from God that access is restored, completely and wholly, for any who come through Christ. This is then more fully explained in Hebrews 10 –

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, ²⁰ by a new and living way which He consecrated for us, through the veil, that is, His flesh…” Hebrews 10:19, 20

Because Jesus, as forerunner entered behind the veil, we too now may follow Him – through the veil (meaning through His body). With the understanding of this astonishing truth, the author then continues with the words, “having become High Priest forever.” Unlike the high priests of the Old Covenant who performed their duties, died, and whose priesthood was thus transferred to another high priest, Jesus has an eternal priesthood. It is one which will never end. As His priesthood is eternal, then He possesses the ability to mediate for us forever as well. In these words is another hint at eternal salvation. This will be fully explained in Chapter 7, most especially in verse 7:25. For now, the focus is simply on the eternal nature of Jesus’ priesthood which is, as the author says, “according to the order of Melchizedek.”

Once again, the enigmatic Melchizedek is introduced into the narrative. This is the third time he has been mentioned, and bringing him up here serves as a lead-in to Chapter 7. As we have noted in a couple of verses in Chapter 6 though, the author never left his intended subject matter. Everything he has said in Chapter 6 has been to support what will be more fully revealed in Chapter 7. He has built an astonishingly precise case for the surety of God’s promises, and the more wonderful nature of their fulfillment, as found in the New Covenant.

As noted, the previous verse said that our hope is an anchor that “enters the Presence behind the veil.” Further, it was noted that Jesus is actually that Anchor, because He is our hope. Further, it is Jesus who entered this Presence when He passed behind the veil. And more, as noted above, in chapter 10, the author says that the veil is His body. In all things, Jesus is the center of focus – He is our hope, therefore He is our anchor. He went behind the veil, and the veil is His body. It is His blood that obtained access into the sanctuary, and yet He is the sanctuary. In all things, Christ is the focus. He is the entire point of our faith and He is the object of it.

We read that, because of His work, he has “become High Priest forever according to the order of Melchizedek.” However, He is not only the High Priest who offers the sacrifice, but He is also the sacrifice. His blood eternally secures believers and His priesthood is an eternal one. Both the humanity and the deity of Jesus is shouted out in every concept. Everything concerning the temple points to Him, and yet the temple is there to exalt God.

Life application: If the deity of Christ isn’t resonating in your mind by the continuous stream of shadows, figures, types, and fulfillments the author is presenting, then you are missing the very foundational point of what is being related to us. There is simply no excuse in heaven or on earth for rejecting the tenet that Jesus Christ is God incarnate. It is such a vital tenet that if you reject it, there can be no salvation for your soul; eternal condemnation waits. Be absolutely sure of what you believe and why! When we are asked to confess Jesus as Lord in Romans 10:9, 10, Paul is signifying that “Lord” means “Yehovah” of the Old Testament. Have faith in Jesus who is God incarnate… and be saved.

O God, despite not fully understanding the incarnation or the Trinity, these are tenets which your word clearly proclaims. Help me in my inability to fully grasp these things and help my foundation to be sure, both in Your word and in the deity of Christ Jesus which Your word proclaims. And it is in His perfect name I pray. Amen.