February 1932
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priesthood. So another Priest arose, not from the tribe of Levi, but from Judah. The change of priesthood carries with it a change o f law, for the law gave the priesthood to Levi. This arrangement, however, was temporary and, in verse 16, is described as a carnal or fleshly command ment. In using these terms, the writer is referring to the ceremony and ritual which accompanied the Levitical sys tem, and which is disannulled because it could not secure the benefits that God would have His people receive and enjoy. It served only for a time. The law made nothing perfect, although the law itself was perfect. In drawing near to God, the essential matter is perfection of access and approach or, in other words, the perfection of the wor shiper. The Aaronic priesthood could not secure this. But now an infinitely perfect Priest represents us in heaven, and in His infinite perfections the Christian be liever shares. “ There is therefore now no condemnation.” It is on the basis of this that we now draw nigh to God with quietness and confidence (cf. 10:19-21). P ermanent The priesthood of Christ is a matter of permanency. Notice the expressions in verses 16, 17, 24, and 25: “ the power of an endless life,” “ thou art a priest for, ever,” “ hath an unchangeable priesthood,” “ he ever liveth to make intercession.” There is no change, no disturbance, no death, no successors—-“ he liveth for evermore.” P erpetual Our High Priest is ceaselessly active. Not only is it written that He ever liveth, but the purpose is recorded in the words, “ to make intercession for them.” It is difficult for us even to imagine the radical dif ference between the Levitical system and the Christian position. Although the old was preparatory to the new, the distinction between the two is so decisive that the latter is referred to as “ a new creation.” Its outstanding features are new, grand, glorious, and distinctive. A conviction of this will come to the heart of any reader who will prayer fully meditate upon verses 25 and 26 of this chapter. A high priest is a representative man. The need for a suit able representative is obvious, and we have such an One— “ holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” Could this be said of a mere man? Never! But of our great High Priest it is verily true. And He it is who ever lives to make intercession, and who is ceaselessly active on behalf o f His people. P owerful This finds expression in the words, “able to save to the uttermost all that come unto God by him.” He is always there, always ready, always faithful, always competent, always true. The old Mosaic law ordained to the priest hood men compassed with infirmity, who needed to offer sacrifices for their own sins as well as for the sins of the people. That temporary arrangement has been succeeded by the decree of solemn oath in the words, “ Thou art a priest for ever after the order o f Melchizedek.” The chapter closes with the declaration that this Priest, the Son of God, is perfected forevermore.
become attached to him. But when death overtook the priest, how great would be the sorrow and loss of those godly Israelites! It is altogether different with the Mel- chizedek priesthood, for of him “ it is witnessed that he liveth.” Their own records in the Law and the Psalms bore testimony to this. So then, the great High Priest who follows Melchizedek and fulfills the type must be infinitely superior to Aaron. T he F ourth P roof This is seen in the names and titles given. Melchizedek is king of Salem and priest of God Most High. His name —Melchizedek—means king of righteousness, his royal city—Salem— signifies peace. All this is very suggestive to those familiar with gospel truth. Righteousness and peace go together. “ The fruit of righteousness is peace.” There is no peace apart from righteousness. A good deal is said and written, even by the world, concerning the Prince of Peace; but the One who bears that name will never be known in His peace-giving power until He is known as “ the Lord our righteousness.” This is true in individual ex perience, and it is true o f the world as a whole. Sentiment can never take the place of truth. The death of our Lord on Calvary’s cross is described as the one act of righteous ness, because, in that death, He met every righteous re quirement. On this basis alone, peace has been made; and into this peace, any one may enter through faith in the precious blood of the Lamb of God. Then, “ being justi fied by faith, we have peace with God through our Lord Jesus Christ.” There is no other way, positively none. In the coming kingdom age, this same principle will be in operation. God hath appointed a day, a period of time, in which He will judge the world in righteousness. Not till then will there come universal peace. Many good but misguided people think they can bring in world peace through legislation and reformation. They are doomed to disappointment. Between the two advents of Christ, there is peace for all who believe the testimony o f God concern ing His Son who died for our sins and was raised again in acknowledgment of our justification (cf. Rom. 4 :25; 5 :1 ). At the second advent of Christ, the reign of righteousness will begin, and peace will be established. As Melchizedek, king of righteousness and king o f peace, ministered to Abraham after he had gained a victory over the federated kings, regained the spoils, and delivered the captives, so the greater Melchizedek will minister to His own people in the day o f victory and restoration. Even now, He min isters for and to His people, but in that coming day, it will be done on a larger and grander scale,. From these four lines o f proof, it is clear that, in the dignity.,¿of his person, in the record o f his career, in the bestowal of blessing, and in the significance o f his names, Melchizedek takes precedence over the greatest and noblest o f the men of old time, including Abraham, Aaron, and the long succession o f priests following Aaron. Yet he is only a type, made like unto the Son of God. The antitype is the Son of God Himself, and as our High Priest, He is perfect in His person, permanent in His office, perpetual in His activities, and powerful to handle every condition that may arise. " P erfect In His ministry on earth, our Lord was the perfect revelation of God to man. In His ministry in heaven, He is the pqy^ect representative o f man to God. Perfection of access and approach to God, perfection of standing and of conscience before God were impossible by the Levitical
In Thee all fullness dwelleth, All grace and power divine, The glory that excelleth, O Son of God, is Thine. W e worship Thee, we bless Thee, And unto Thee we sing, W e praise Thee and confess Thee Our holy Priest and King.
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