Hebrews (written)

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.

Thursday, 8 November 2018

This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, Hebrews 6:19

In the previous verse, it spoke of the ability to flee “for refuge to lay hold of the hope set before us.” That was based on the Old Testament idea of a city of refuge where one could flee to in order to be protected by the avenger of blood. Such a person was kept safe as long as he stayed within the confines of the city. Upon the death of the high priest, he could no longer be pursued by the avenger of blood, and he was free to return to his home without fear. The symbolism of this verse continues with Old Testament symbolism, and it will also continue this train of thought into verse 20. For now, it says, “This hope we have as an anchor for the soul.”

The “hope” referred to here is what anchors us firmly to the unknown future, meaning what lies ahead for the soul. The rope, then, is the sure and unchanging word of God – where every word is life and a guarantee because of His complete truthfulness. The author poetically describes our hope as an “anchor for the soul.” An anchor is what holds a ship fast to the stability of earth, even in a raging sea. The rope (which is implied in having a boat and an anchor) is the only thing which keeps the two joined, and yet if it’s strong enough, the boat remains safely moored. As it says, “sure and steadfast.”

And so it is with our lives in Christ. The rope is that connection between the two. It is the word of God, which is connected to the anchor, which is held fast by the immutable promises of God which it contains. Even in life’s trials and storms, our hope is joined to the word which testifies of God’s promises through Jesus. This hope is said to enter “the Presence behind the veil.” This is referring back to the temple described in the Old Testament. The “Presence” is the dwelling of the Lord in the “Holy of holies” where no person was ever allowed to enter, except the high priest and then only once a year. He also never entered without blood lest he die in his sin for not providing atonement for himself.

These things were a shadow of the work of Jesus who entered into the true temple in heaven, passing behind the curtain, and presenting His own perfect and sinless blood to secure our eternal salvation. This will be fully explained later in Hebrews. Thus we have the various items, each symbolizing something else –

The ship: human soul.
The anchor is what grounds us in this life and in anticipation of the next life: the hope.
The rope: The word of God – His promises, His oaths, and the surety that they are sufficient to maintain connection between our soul and our hope.
The veil: death. However, it is expressly stated as the body of Christ in Hebrews 10:20. Thus, more specifically, it means His death of which we partake in receiving Him.
Behind the veil: The heavenly world to come where God and man will dwell together.

For those who are in Christ, we are covered by His blood, which has been presented, and we can have the absolute confidence now – even as an anchor holds a ship firmly in the raging seas – that we too shall pass through the veil unharmed as we enter into God’s presence.

Life application: For those who are in Christ, we should stand assured that Jesus has accomplished everything necessary for our salvation. We need to do nothing but accept His work by faith. Because of His magnificence, how absolutely sure is our anchor. If you are in one of life’s storms right now and unsure about how it will turn out, don’t fret or be dismayed. Rather trust – simply trust – that all will be safe and calm when the storm is over. The faith you placed in Christ at your time of salvation, no matter how weak now, is strong enough to hold you to the anchor of your salvation.

O God, an anchor for our soul is the hope we possess in Christ Jesus. It is Your word which binds the two together until the day when our hope becomes sight. Forever we shall praise You for keeping us safe in the raging seas which surround us until the day we pass through the veil and enter into Your presence. Praises belong to You, O God. Great things You have done for us! Amen.

Wednesday, 7 November 2018

…that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. Hebrews 6:18

The author now says, “that by two immutable things.” This refers to what he said in the previous verse with the thought that God confirmed his words by an oath. The two things then are 1) His spoken word, and 2) His oath. Both are immutable (unchanging). He then confirms this with, “in which it is impossible for God to lie.” As noted previously, He is before all things. Because this is so, He is not bound by the constraints of time. Everything about Him simply is. Therefore, when God speaks, it is always absolute truth because His nature is absolutely truthful.

Thus, when God speaks, it is impossible that what He says is incorrect, misleading, or simply a lie. Further, for God to give an oath in connection with His word, it is intended to “end all dispute” (6:16). As noted before, this oath was not given for His benefit, but for ours. To first encourage Abraham, and then in turn to encourage us, God not only spoke, but spoke on oath of that which He said would come to pass. It is we who cannot fully grasp God’s immutability, and so we doubt. In order to remove all doubt, God will, at times, make an oath. In this, His word is confirmed in us. As the author says, “we might have strong consolation.”

The word is paraklésis, and it signifies, “a call (urging), done by someone ‘close beside,’ i.e. a personal exhortation that delivers the ‘evidence that stands up in God’s court’” (HELPS Word Studies). Thus, it is an encouragement for us to receive not only His word, but His oath in confirmation of His word. Though this should be unnecessary, we are weak in our faith because of our limitations, such as time (patience), life (stresses and challenges), etc. And so God will meet us on our level in such instances, assuring us that we are properly taken care of in our moments of failing. This encouragement is, as the author next says, for those “who have fled for refuge.”

Here we have Old Testament symbolism. The one who had killed another person by accident could flee to a city of refuge and be kept safe from the avenger of blood. This would last as long as the high priest of Israel lived. Upon his death, the avenger of blood could no longer legally come against that person to avenge the death of their relative. This is found in Numbers 35. Trusting in the word of God is such a refuge where full assurance of protection is found. The absolute surety of that is found in the word and in the oath. We can rest in our place of refuge because God has spoken, and because He has confirmed His word through the oath. Such a place is given for those who seek this refuge in order “to lay hold of the hope set before us.”

These words take the reader first back to verse 6:9 which said, “we are confident of better things concerning you, yes, things that accompany salvation.” The saving message of Jesus is the place of refuge, and in reception of that word one can “lay hold of the hope set before us.” Remember again that the words of the epistle are directed to the Hebrew people. The author has been speaking of them collectively. Though as a people they crucified Christ and are thus deserving the punishment of the Avenger of blood, they also have in Christ the death of the High Priest, which is, in Him, safety from the Avenger of blood. This will be more fully revealed in the next verse. The words of this clause secondly refer back to verse 6:11 which then says, “we desire that each one of you show the same diligence to the full assurance of hope until the end.” Each in the collective of Israel who has come to this place of refuge should persevere, and encourage others to do so, through the words of Scripture – God’s word and His oath.

Life application: When you are facing life’s battles, where do you go for refuge? A bottle, a sexual relationship, television…? None of these things will satisfy and all will fall short of the true encouragement we need. The encouragement which greatly encourages is that which is found in the pages of the Bible. This is because, as God’s word, it reflects His very nature, the nature which is eternal and unchanging. The promises He has made are recorded there. Many of them have been fulfilled, proving that those which are yet promised will turn out exactly as they say. In other words, we have absolute assurance of ultimate victory over sin, death, and Satan. When the Bible says Jesus will descend and call us to Himself in the twinkling of an eye, it will happen. If you are hesitant about your future, or if you are facing a future of pain or sadness, look beyond those things to the promises of the Bible – promises which will surely come to pass because of the absolute truthfulness of God.

Lord, despite the troubles of today, we can read the final pages of the book of Revelation and stand in joyous hope of a time when all wrongs will be righted, all pains will be gone, and all joy will fill our very souls. Thank you for these wonderful promises! Thank you and Amen.