Hebrews 7—Melchizedek, Part 2

In Judah God is known; his name is great in Israel.  His abode has been established in Salem, his dwelling place in Zion.  There he broke the flashing arrows, the shield, the sword, and the weapons of war. Selah  (Psalm 76:1-3 ESV)

The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” The LORD sends forth from Zion your mighty scepter.  Rule in the midst of your enemies!  Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.  The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”  (Psalm 110:1-4 ESV)

For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.  (Hebrews 7:1-3 ESV)

Types and shadows are the tool of covenant theology that the writer of Hebrews keeps hammering.  Rather than dwell for long in the Psalter, I just want to point out that the order of Melchizedek runs through the whole Old Testament.  It is the High Priesthood of that better Covenant that is made first with Abraham, and then finally by Christ, through Christ, for his elect, who are both natural and grafted in members of the Covenant family of Abraham. 

I want to start by enumerating a few interesting tidbits.  First, Melchizedek blesses Abraham; and by giving him a tithe, Abraham recognizes Melchizedek as the Great High Priest who intercedes for him with God.  Second, one chapter later, Abraham has no need of an intercessor, because God talks directly to him.  In a moment, we will examine why that is the case.  Third, Melchizedek is called the king of peace.  Fourth, Melchizedek is dropped into the story without antecedent or genealogy, and then seemingly disappears again.  The writer of Hebrews implies that he continues a priest forever.

See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. It is beyond dispute that the inferior is blessed by the superior. In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. One might even say that Levi himself, who receives tithes, paid tithes through Abraham, for he was still in the loins of his ancestor when Melchizedek met him.  (Hebrews 7:4-10 ESV)

This is a key point the writer of Hebrews is making.  Melchizedek is not of the same lineage as Levi.  It is very tempting to assume that Melchizedek is some sort of preincarnate, dropping into the story to set Abraham on the correct path.  But Salem was a real place, and it had a real king.  No true incarnate diety would take authority of a kingdom of man.  But as a type and shadow, this works very well.  Melchizedek blesses Abraham.  In the next chapter, Genesis 15:6, we are told that the basis of Abraham’s righteousness is his belief in the promise of God.  What purpose then is this passage of Genesis 14 in the overall narrative?  The writer of Hebrews tells us that by translation, Melchizedek is the king of righteousness.  We’ll have to take his word for that, of course.  So, in one man, we have king of righteousness, by name, and king of peace, by location in Salem.  First, Abraham receives blessing from this Great High Priest, Melchizedek, the king of righteousness and the king of peace, and then Abraham offers Melchizedek a tithe, recognizing him as greater than himself, and then God declares Abraham righteous based upon his faith in the promise and blesses Abraham.  Later in Genesis 22, Abraham will obediently offer his son as a sacrifice to God, but God refuses the sacrifice.  Remember, it will be Abraham’s Seed, Who in His incarnation is also a natural branch of Abraham, Who is indeed sacrificed to God. 

Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.  (Hebrews 7:11-14 ESV)

While this whole line of argument seems obscure to us today, let’s break this down and try to view this from a redemptive historical picture.  We must start with the audience again.  The audience of Hebrews are predominantly Jewish Christians.  As such, they have spent their whole lives in the religious context of Moses and Aaron and Levi as priests.  Melchizedek not being of the family of Levi or Aaron is exactly the point.  Aaron and Levi are associated with the Law as given through Moses.  Melchizedek is not.  Jesus is not from that branch of the family. 

But there is a larger point and that is in the first phrase: Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek?  Indeed.  This is such an important question and we are so bogged down on who this Melchizedek guy is, we totally blow over this basic and fundamental question.  The writer of Hebrews just told us that we are ready to move onto advanced Christianity, so we should not need to dwell on the basics.  I agree with Paul on this point.  We never outgrow the basics, because fallen man, left to himself will always turn back to himself for answers.  So, the writer of Hebrews makes an assumption that we are meant to make as well.  Perfection is NOT attainable through the Law; otherwise, this argument doesn’t make any sense.  This is a huge point and cannot be overstated.  The answer to the writer’s question is obviously that there would be no need for Jesus as incarnate deity if perfection were possible under the Law.  This is the whole point of the Gospel.  This is what Jesus keeps pounding into the Pharisees.  This is what Paul finally understands.  This is the central point of the distinction between Law and Gospel.  The whole message of Hebrews hinges on this very point.  If we were capable of perfection through the Levitical priesthood, what further need would we have for Jesus?

This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. For it is witnessed of him,

            “You are a priest forever, after the order of Melchizedek.”

For on the one hand, a former commandment is set aside because of its weakness and uselessness (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.  (Hebrews 7:15-19 ESV)

This section, again, gives some to think of Melchizedek as some preincarnate.  Clearly, this passage refers to Jesus.  As such, it is obvious that He arises by the power of an indestructible life.  But does that phrase also refer to Melchizedek?  No.  The line of argument is about genealogy.  Just as Melchizedek was not of the same lineage as Abraham, neither is Jesus of the same lineage as Aaron or Levi.  The indestructible life of Jesus does allow Him to continue as priest forever.  But this is not the big point of this section either.

Focus on verses 18-19.  A former commandment is set aside.  What is set aside here?  The Levitical priesthood interceded based upon the Law and the Covenant of Moses; therefore, the Mosaic covenant is no longer in force.  It was not capable of making anything perfect.  The Law is only capable of teaching us about our sin.  That was the whole purpose of the Law.  Now, a better hope is introduced, through which we draw near to God.  Remember again the audience.  Only the Great High Priest dared to draw near to God under the Levitical system.  Now, with this new hope, this new covenant, this new Great High Priest of the order of Melchizedek, we can all draw near to God.  This is truly amazing stuff, and it puts a dagger into the notion of Temple worship and the Mosaic Covenant. 

And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him:

            “The Lord has sworn and will not change his mind, ‘You are a priest forever.’”

This makes Jesus the guarantor of a better covenant.  (Hebrews 7:20-22 ESV)

We have already seen that this quote is from Psalm 110.  What is this oath to which the Psalmist refers?  For just a moment, let us remember all of those Old Testament covenants that we discussed recently.  Three were Law Covenants: creation, Noah and Moses.  We know that Abraham is different.  The missing covenant is that with David.  Remember that David wrote many (roughly half) of the Psalter.  This one in particular is a Davidic Psalm, and it refers to the Davidic Covenant.  Let’s go, once again, to 2 Samuel 7:8-17 and read about the Davidic Covenant.  Two key points are at once obvious.  First, there are no blessings and curses.  This is a straight royal grant.  This covenant is of the same type as that with Abraham.  Second, we come to 2 Samuel 7:12.  When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.  The assumption is that God is talking about Solomon.  It makes sense within a Jewish Old Testament manner of thinking.  Notice the number of the noun offspring.  We know from later in the sentence that this is one person.  The writer of Hebrews is directly applying this verse to mean Jesus.  It is the Kingdom of Heaven that will be established.  It is Jesus who will be the Son of God.  It is the throne of Jesus that will be established forever.  This promise was about Jesus.

So, logically, if the writer of Hebrews is pointing to both the Covenant with Abraham as well as the Covenant with David in distinction to the three law covenants, Jesus is certainly the guarantor of a better covenant.  Everything that Jesus mediates is a gift from God, not tied to a blessings and curses situation.  Those three covenants have to be reconciled, but that is why we needed Jesus to come.  He had to fulfill those covenants for us. 

The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.  (Hebrews 7:23-25 ESV)

This section is plainly straightforward to us today, in our Trinitarian view of Christ.  If we have some odd Arian type of theology, then this is more problematic.  Mormons and Jehovah’s Witnesses are the archetype of this theology in our century.  But we need to be careful with so many of the liberal views that chip away at the Gospel and deity of Christ.  To these wolves, we must shout the charge of blasphemy. 

For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.  (Hebrews 7:26-28 ESV)

We finish up chapter 7 with a brief discussion of the sacrifice of Jesus.  I say brief because the writer of Hebrews was brief.  I will not be nearly so succinct.  From the first line, why is it fitting that we should have such a high priest, holy innocent, unstained, separated from sinners, and exalted above the heavens?  The writer tells us.  There are two reasons and we are elaborating on the first.  He has no need to offer sacrifices for his own sins.  He doesn’t have any sin.  His sacrifice pays for our sin.  Because he was made perfect, he only had to do it once.  Goats and lambs and bulls and pigeons cannot cleanse us of our sins.  They can only cover up our sins.  This is the mercy seat language of the Old Testament.  His sacrifice is so much better.  It does more than just cover up.  It reconciles us through Christ, to God the Father, by the power of the Holy Spirit.  How is he made perfect?  This works on two levels.  He is God, so when He became incarnate, He was made perfect from the start.  But also, He is made perfect in a progressive sense by living a perfect, sinless life while incarnate under the curse of Adam.  This life creates the conditions of a perfect sacrifice.  He is wholly human and wholly God and completely sinless as such.  Perfection incarnate.  He does what no man under the Law is capable of doing.  He becomes that perfect sacrifice for us.

My friends, I am going to say this differently that what we heard last week.  It’s in the text so watch closely.  He did this once for all.  That statement cannot be more plain and yet it cannot be more overlooked and abused.  Those other priests must atone for their own sins daily (plus every year on the Day of Atonement,) because they are not perfect and the sacrifice that they offer is insufficient to the job.  Therefore, in response to this paragraph from the notes, my answers would be different.

What has the blood of Christ done for you? Where do you need His blood in your life? Often we most need the blood of Christ at those times we're victorious. Victorious times can actually be dangerous times, although **** spoke for all of us in saying he could use the challenge of victorious times right now.

The blood of Christ, for me, purchased redemption, cleansing my sin, reconciling me to God, allowing me to approach His throne boldly and with confidence on the Last Day, knowing that I am not to be judged by my own merits, but rather by the perfect righteousness of Christ that was imputed to me as a gift of Grace through the power of the Holy Spirit.  In my life, His blood has already freed me from the yoke of sin, so that my works are sanctified by that same Grace from the Holy Spirit.  Because I have the knowledge of the Gospel and what the Blood of Christ has already done for me, once and for all, I can live accordingly in gratitude and obedience to His will.  I am not ever going to be victorious in this life, in the way in which that question was asked.  My victorious time will come on the Last Day, at Judgment, when I will hear the words, “Well done, my good and faithful servant,” as if I had done something to earn them.  My victory in this life is the certain knowledge of that victory that was paid for me by Christ’s blood for that victory on my behalf on the Last Day.  And that, my friends, is plenty enough for me.

--Troll--

Parallel lines

The Gospels tell us stories that seem to repeat.  We all realize that the Synoptics tell many of the same tales from slightly different perspectives.  You have heard Troll tell how the whole book of Revelation is the story of redemptive history told from seven different perspectives, seven being the number of God.  Today, Troll will look at two parallel passages in Luke.  The first passage concerns a debate over who is the greatest disciple.  The second concerns the sending of the disciples out in pairs.  This was the subject of last week’s homily.  Sorry, we are just getting to it today.  Troll was busy eating rocks and water buffalo last week.

Let’s start with Luke 9:46-48.  Notice first of all, that these three verses seem to be just stuck into the narrative randomly.  But this passage echoes throughout the Gospels.  See the same or similar in Matthew 18:1-5, 20:20-28 and Mark 9:33-37, 10:35-45.  What is it about being a child that is so important?  Or, if we follow the latter citations, what is it about being a servant that is so important?

Nothing, that isn’t the point.  We need to let go of our legalistic and pietistic lenses and remember that Jesus is talking about something else entirely.  It is not being innocent like a child or humble like a servant.  Those ideas turn this passage into an imperative.  The issue here is that the disciples are asking the wrong question.  Who is the greatest in the Kingdom of heaven?  The background of that question is in the Jewish political expectations of the messiah.  The disciples still believe that Jesus is going to create His Kingdom on earth right then.  As His lieutenants, they are thinking in terms of the honor and glory attached to being in the vanguard of the messiah.  They are completely off base.

Check out the Luke verse that precedes this.  Jesus foretells his death, for the second time in that chapter.  The apostles just don’t get it.  That is why they ask this question.  That is also why the apostles and disciples don’t understand His answer.  Serve the least among you.  Be as a servant to the least.  Jesus came into the world to be a servant of man.  His whole life, death and resurrection was a Ministry of Reconciliation.  He came to provide all of the components of our external righteousness in Him.  He is prophet, priest and king.  He is the perfect sacrifice that expiates and reconciles us to God, to Himself.  He condescended to us.

The imperative here is the ledger of the Law under the heading of Love your neighbor.  As we know, the Law has two components.  Jesus is answering this question with the implied imperative to follow the second ledger of the Law.  At this point in the redemptive story, the disciples just don’t get it.  The parallel later passage in Luke is 22-24-27.  This time, Jesus tries to help them unlock the code.  This is occurring just after the introduction of the Last Supper.  But still the Apostles do not get it.  It is interesting that Jesus offers the glimpse of Redemptive history in the next verses, telling the Apostles of their thrones of judgment over the twelve tribes.  But this is not his point concerning the greatest.  Again, He reminds them His life was in service to them and all of His elect.

Now let’s back up a bit in the same chapters and look at Jesus sending out first his apostles, and then 70 or 72 disciples, in pairs, to preach the Gospel.  Starting with Luke 9:1-6, Jesus gives instructions to go out and take nothing with them.  This is echoed in Matthew and Mark in similar passages.  In Luke 10:1-12, Jesus expands the mission to 70 or 72 disciples.  The discussion of wiping off sandals and shaking out the garments is an OT reference to judgment from Nehemiah 5:13.  And so we see that there will be judgment upon those who forsake the messengers of God.  The importance of the 70 witnesses may be to represent the number of nations represented in Genesis 10.  But the real issue is the going out in pairs.  This is the prescribe method of giving witness.  (Have you ever noticed that Jehovah’s Witnesses and Mormons travel in pairs?  They do get that part right.  That is the danger of their apostasy, that they mimic the scripture in some things, while denying it in crucial places.) The issue of witnessing is described in Deuteronomy 17 and 19, although it is in the context of testifying in crimes, similar to the Matthew passage we looked at last week.

So, what is the difference between Luke 9 and 10 and this passage in Luke 22?  Now, the instruction is changed.  What has happened?  First, we are in a very different moment in redemptive history.  Jesus is no longer training his disciples to have faith in Him to provide.  He is warning them, on Maundy Thursday, that the big event is looming.  Be prepared.  Things are about to get very bad for all of you.

Another interpretation is that Jesus is saying that it is time to be armed spiritually.  Take up arms figuratively to defend the faith.  Since he tells Peter to put down his sword a few minutes later, this more spiritual interpretation may be appropriate.

Whichever, it is clear that the time for training is over.  The time for preparation is upon us.  The Great Commission is coming.  It is upon us now.

--Troll--

Forgiveness

This post is in response to a conversation I had yesterday.  I suppose everyone, if you have lived long enough, has been wronged by someone.  I know that I’ve been on both sides of that divide more times than I can imagine.  Today, I want to look at a transgression and to work through the theology of forgiveness.

Let us say that your home was violated and many of your belongings were liberated from your possession.  Among those items, most of which were replaceable, was one item that had particular sentimental value besides having enough absolute value that it was stolen.  For the loss of this one item you were heartbroken.  After some time, your emotions changed to anger and distrust.  You did not have an object for your emotions, no accused upon whom you could heap blame, but you were just angry in general.

In this first example, you have sinned against God.  You have placed an idol above your love of God.  Under the standard of the Law, you have failed in perfection.  You have done nothing wrong, in fact you are the victim of a crime, in the world of man.  But at the same time, in the Kingdom of God, you have sinned.

Now suppose that a young vagrant is arrested for the crime.  One of your blankets and some cash is found in his possession.  Now you have an object of your emotional rage.  You hate this man.  He denies his culpability in the crime and says that he found the blanket and some clothes by the side of the road.  He needed the blanket and so he kept it, but he sold the clothes to a second hand store to get the cash.  You don’t believe him.  You hate him.

In this second example, you have sinned against God.  You have committed murder.  According to Jesus’ interpretation of the Law, and He wrote it, so He is allowed to explain it to us, hateful thoughts are just the same as murder.  Now you have violated another commandment.  You have not actually done anything to the man, according to the law of man.  But according to the Law of God, you have committed murder.

The police realize that the man in question actually spent the night in the drunk tank at the local jail on the night that your house was robbed.  He could not possibly have committed the crime.  In fact, his whole story checks out and he is released from custody, uncharged and vindicated.  The police return your blanket and the cash from the sale of your clothes to you.  As you stare at the items, you realize that you have not forgiven the man.  You find that you cannot release your hatred towards this man, partly because you have no other place to put your anger.  You grab your blanket and the cash and storm home.  You have just wronged your neighbor.  You had identified a person who had a greater need of those things, and you took them from him.

In this third example, you have sinned against God and your neighbor.  In addition to all of the above, you have now added direct transgressions against your neighbor.  Consider this line from the prayer of confession.  We confess that we have sinned by thought, word and deed, by what we have done and by what we have left undone.  You left undone the Love for your neighbor.

Summarizing the events, your house was robbed.  You have done absolutely nothing wrong from beginning to end according to the law of man.  You have done nothing but sin against God from beginning to end according to the Law of God.  Right now, you are not exactly on top of your game.  What should you do?

First of all, notice where your pile of debt resides.  What is required is repentance.  Whether you agree with every theological point of your pastor and church, this person is by office the representative of Christ’s church in this world.  Go to church.  Take the confession of sins seriously.  Whether it is done individually or corporately, this repentance is sorely needed.  Afterwards, the priest or pastor will say a prayer of absolution.  I wish sometimes we could ask him to slow down so we can savor every word of that prayer.  By office, you can believe that you have received absolution for your sins.  This is vitally important.  Although we as reformed Christians believe that our sin is completely covered by the justification that occurred through Jesus Christ, we remain in this world under the curse of Adam.  This process of repentance, absolution and reconciliation that occurs every Lord’s Day is crucial in maintaining our spiritual growth and sanctification throughout our lives.  Listen to this portion of the service clearly and carefully.  Receive the Grace of God through the Holy Spirit.

Now that you are feeling right with God again, you might go looking for the vagrant.  You might plan to give him the blanket and the cash, two blankets and twice the cash.  Perhaps you might want to feed him.  You might try to clothe him.  You might want to get him plugged into civil aid services.  You may know of a job.  The trouble is that you can’t find him.  Now what?

You take your donations to the local aid center.  You notice a sign that asks for volunteers.  You volunteer.  You learn about what aid is really needed and you learn how to give it.  This isn’t at a church sponsored aid mission.  Who says you have to help your neighbor through the church?  Who says the church is responsible for developing programs for aid?  The church doesn’t have to reinvent the wheel to be effective.  The church membership can be very effective through secular missions.  So, you volunteer.

Six months later, a man, who has been avoiding your town, wanders into a soup kitchen.  By chance you are there working.  He doesn’t recognize you, but he is very edgy.  After all, besides being homeless and hungry, he’s had a very bad experience in your town in the not too distant past.  Now is your chance.  You walk over to him….

Who knows?  Perhaps even God smiled that day.

--Ogre--