February 1932
T h e
K i n g ’ s
B u s i n e s s
69
STUDIES il,, EPISTLE // HEBREWS . . . By JOHN C. PAGE, Los Angeles, Calif.
Wherewith Christ has made us free, a knowledge of the person and work of our High Priest in heaven is necessary. To this task of emancipation, the writer applies himself as he introduces “ this Melchizedek” for the purpose of showing the vast superiority of the heavenly priesthood of Christ in comparison with the earthly priesthood of Aaron. The first eleven verses of this chapter present the proofs of this contention. T he F irst P roof Melchizedek “met Abraham returning from the slaughter of the kings, and blessed him.” In explaining the significance of this, the writer tells us, in verse 7, that “ without all contradiction the less is blessed o f the better.” This principle is generally recognized. The Aaronic priest hood imparted blessing to Israel as described in Numbers 6 :22 to 27. The national organization of Israel included all the people, but it was based on a threefold plan or divi sion. The outer circle comprised “ the whole congregation of the children of Israel.” Within that larger circle was another composed of the tribe of Levi and separated unto the service of God. Then came another smaller circle, con taining only the high priest and his family. To these alone was the privilege and power given to impart the blessing of Jehovah. The less was blessed of the better, as far as spir itual position was concerned. It was thus in the case of Abraham; he was a justified man, he believed God, he walked with God, he was called the friend of God; but in spiritual position, he was less, or lower, than Melchizedek, and so received blessing from him. Since this is a matter of record and fact, it becomes a strong argument for the acceptance of that superior priesthood which Melchizedek typifies, namely, the priesthood of Christ in heaven. T he S econd P roof Not only did Abraham recognize the superiority of Melchizedek in receiving blessing from him, but he also gave tithes to him. This was done at the time of Abra ham’s greatest earthly achievement, when he had van quished the enemy, recovered the spoils, and delivered the captives. In paying tithes to Melchizedek at such a mo ment, the superiority of Melchizedek and all that he stands for is clearly revealed. The right of the Levites to receive tithes placed them, in spiritual matters, above their brethren of the other tribes, and it implied a higher posi tion and dignity. What, then, shall be said of the dignity o f this one to whom Levi himself paid tithes in the person of his great ancestor, Abraham? If Melchizedek is so great, how very great must He be of whom Melchizedek is but a type! As the substance exceeds the shadow, so does the heavenly High Priest, who ministers in the heavenly sanc tuary exceed all others in dignity and position. To Him alone is given the title, “ a great High Priest.” T he T hird P roof In the Aaronic priesthood, men died, and their succes sors were appointed. Godly Israelites might become well acquainted with the high priest of the nation and, because of his spiritual qualities as well as o f his exalted office,
HEBREWS 7
J P ollowing the words of warning and appeal in chapter 6, the writer returns to the subject of the priesthood, in chapter 7. Melchizedek, who is referred to twice in chapter 5, is now presented as a type of our great High Priest, the Lord Jesus Christ. Melchizedek is first mentioned in Genesis 14:18 to 20, where he appears in the capacity of both king and priest. Evidently he is a real human personality, not an ideal or a supernatural being appearing in the form of a man. In Hebrews 7 :3, we read that he was “without father, without mother, without de scent, having neither beginning of days, nor end of life,” This description refers to the record in Genesis 14, where Melchizedek comes into view abruptly and passes off the scene in the same manner. So far as the record is con cerned, there is no mention of ancestry, parentage, birth, or death. This does not mean that he was without parent age or that he did not die, but only that he is presented to us in the sacred record as “ having neither beginning of days, nor end of life.” This makes him a stronger type of Christ as the King-Priest. Notice the words of verse 3, in our present chapter. It does not say that the Son of God was made like unto Melchizedek, but that Melchizedek was “made like unto the Son of God.” The Holy Spirit, foreseeing the coming of the Messiah, gives us this Mel chizedek type centuries before Christ came. Scripture is a unit. It has but one Author, although many writers of separate books. The introduction of Melchizedek into the Genesis record would have no particular value apart from the typical significance. Moses, the human writer, probably had no knowledge of this foreshadowing of truth concern ing the high priestly work of our Lord, but the overruling Spirit of God had it in view, and the Christian believer, with the Epistle to the Hebrews in his hands, can see the typical significance and the spiritual value of the Mel chizedek type. The establishment of believers in the power of a living faith is of paramount importance. We must be “ strong in the Lord” in order to stand against the foe. This neces sary strengthening is the evident purpose o f the writer of this letter. In referring to Melchizedek, he aims to show the transcendence of the priesthood of Christ'over that of Aaron, and thus to detach believers from the hindering things o f an obsolete religious system and to attach them to the Lord of glory, their High Priest in heaven. The temptation to go back to the weak and beggarly ele ments of Judaism as a legal religious system was always present and pressing. It must be demonstrated by absolute proof that the heavenly priesthood of Christ is infinitely superior to the Levitical priesthood. Men will not stand against threats, opposition, and inducements to return to the old life unless they are sure of their ground and satis fied in their experience. What was done through this epistle for that generation of believers must be repeated for every generation. It is the truth that sets free, not ecclesi astical connections or denominational affiliations, or even religious activities. In order to stand fast in the liberty
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