Hebreus 7:1-3

DISCOURSE: 2296
MELCHIZEDEC A TYPE OF CHRIST

Hebreus 7:1. For this Melchizedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

THE principal scope of the Epistle to the Hebrews is, to shew the superiority of Christ above the ordinances, and dispensers, of the Levitical law. In prosecuting this argument the inspired writer frequently mentions a priesthood different from that of Aaron, a priesthood instituted by God before any one of Abraham’s chosen descendants was born, and consequently intended for the benefit of the Gentile world; and he shews that Christ was, according to an express prediction, and a most solemn oath, to be a priest of this higher order, the order of Melchizedec [Note: Salmos 110:4. with Hebreus 5:6; Hebreus 5:10; Hebreus 6:20; Hebreus 7:17; Hebreus 7:21.].

The words of the text should properly be connected with chap. 5:10. the whole intervening part being, as it were, a parenthesis. The Apostle, having laid great stress upon this prediction, now proceeds to illustrate it. He recites, in few words, the history to which the prediction itself refers, and declares, that it was altogether typical of Christ [Note: Gênesis 14:14.]. The agreement between Melchizedec and Christ may be observed in two particulars:

I. The dignity of their persons—

Melchizedec, in reference to the import of his name, and the name of the city over which he presided, was called, king of righteousness, and king of peace: but in an infinitely higher degree do these titles belong to Christ—
[Christ is a king, not only over one city or country, but over the whole world; “his kingdom ruleth over all;” “he has the utmost ends of the earth for his possession;” he is “King of kings, and Lord of lords.” In his own person he is holy, harmless, separate from sinners; “he loveth righteousness, and hateth iniquity;” he is indeed “the Holy One, and the Just.” His laws are a perfect transcript of his mind and will, all holy, and just, and good. In his government he exercises the most perfect equity, not oppressing or despising any, but ever ready to afford protection, and succour, to all that call upon him. The very ends for which he administers his government, are altogether worthy of his divine majesty; he rules his people, only that he may transform them all into his own image, and make them “partakers of his own holiness.” In every view, he approves himself worthy of that august title which the voice of inspiration assigns him, “The Lord our Righteousness [Note: Jeremias 23:6.].” But Jesus is also called, “The Prince of peace [Note: Isaías 9:6.];” nor is this without reason, since he reconciles us to an offended God, and makes peace for us by the blood of his cross: yea, he brings peace into the wounded conscience; and calms the tempests which were wont to agitate the soul — — —]

That typical king is also called a “priest of the Most High God;” yet, though glorious in this respect, he was only a shadow of Jesus, our great High-priest—
[Melchizedec, though a king, was not ashamed to execute the priestly office. Whether the bread and wine, which he provided for the refreshment of Abraham’s troops, had any mystical signification, we pretend not to say: but certainly he acted as a priest, when he blessed Abraham; and was regarded as a priest by Abraham, who presented to him the tenth of all his spoils. As for Jesus, there was not any part of the priestly office which he did not perform. He was not indeed of that tribe to which the priesthood belonged, and therefore he was not instituted “according to the law of a carnal commandment;” but he was appointed of God with a solemn oath; and anointed to his office with a superabundant measure of the oil of gladness [Note: Salmos 45:7.]. Having, in order that he might have somewhat to offer, taken upon him our nature, he “presented himself an offering and a sacrifice to God for a sweet-smelling savour.” And having shed his own blood, he is gone with it within the vail, and there carries on the work of intercession for us; and will soon come forth again, not like the Jewish high-priest, to bless one nation only, but, like Melchizedec, to bless the father of the faithful, together with all his children dispersed throughout the world.]

Thus both in their names and offices is there a very striking agreement between Melchizedec and Christ. But the parallel between them may be yet further noticed in,

II.

The duration of their priesthood—

We are altogether indebted to the revelation of God for a just construction of what was related respecting Melchizedec, and of what was intentionally omitted in his history—

[Melchizedec, like other men, was doubtless born of human parents, and in due season cut off by death from this present state of existence. But there is no mention made of his birth, or parentage, or death: nothing is said of any predecessor, whom he followed in his office, or of any successor to whom he resigned his office. These omissions, which might have been well accounted for from the brevity of that part of the Mosaic history, we are assured were ordered of God, on purpose that, by appearing “not to have beginning of days or end of life,” he might, as far as a mortal man could do, shadow forth the eternity of Christ’s priesthood.]
What was figurately ascribed to him, is literally true with respect to Christ—
[Christ, though born after the world had stood four thousand years, was appointed to this office from all eternity; and actually executed it, by his representatives at least, from the first moment that Adam or Abel offered their sacrifices on the altar. Nor has he ceased from his priestly work: he is now within the vail, offering up the incense of his own prevailing intercession, while his people continue praying without. Nor will he desist from his labour as long as there shall continue one single soul, for whom to intercede before God. As he had none to precede him in his office, so will he have none to follow him: “He abideth a priest continually, the same yesterday, to-day, and for ever [Note: Hebreus 7:23; Hebreus 7:28; Hebreus 13:8.].”]

Advice—
1.

Regard the Lord Jesus according to his real dignity—

[Jesus unites in himself the kingly and priestly character. None of the Levitical kings or priests ever attained to this honour. Uzziah, presuming to exercise the priestly office, was smitten with a leprosy, and made a monument of the Divine displeasure to the latest hour of his life [Note: 2 Crônicas 26:16.]. But Jesus, as was foretold concerning him, was, like Melchizedec, “a priest upon his throne [Note: Zacarias 6:13.].” Let us view this combination of character with lively gratitude. Let us contemplate him as every way qualified to be a Saviour to us — — — And let us beg that he will exalt us also to “a royal priesthood, that we may offer up spiritual sacrifices, acceptable to God through him [Note: 1 Pedro 2:5; 1 Pedro 2:9.].”]

2. Look to him for the blessings which he is authorized to bestow—

[As our exalted head “he is a Prince and a Saviour, to give repentance and remission of sins.” “He has received gifts even for the most rebellious:” and, having given himself for us, he is fully authorized to bestow upon us the purchase of his blood. Shall we not then make our application to him? What “bread and what wine” would he not bestow on us for the refreshment of our weary souls! Shall we not then “open our mouths wide that he may fill them?” Surely, “if we be straitened, it is not in him, but in ourselves:” he would “satisfy the hungry with good things;” he would “fill us with all the fulness of God.” O that that “God, who raised him up from the dead, would now send him to bless us, in turning every one of us from our iniquities [Note: Atos 3:26.]!”]

3. Consecrate to him, not the tenth only of your spoils, but all that you possess—

[Though we should “honour him with our substance, and with the first-fruits of all our increase,” yet that is by no means sufficient: we should dedicate to him all that we possess in mind, or body, or estate. We are not indeed called to dispose of all our goods in charity, but to ascribe to his bounty every thing we possess, and “whether we eat or drink, or whatever we do, to do it all to his glory.” Have we overtaken as Abraham did, and destroyed, our spiritual enemies? Let us acknowledge that “his was the power, and the glory, and the victory.” Let us see him in all things, and glorify him for all things; and “present to him both our bodies and our souls a living sacrifice, holy, acceptable to God, which is our reasonable service [Note: Romanos 12:1.].”]