JESUS Christ’s High Priesthood after the order of Melchisedec Heb. 7:1-10, FAR MORE EXCELLENT THAN Aaron’S PRIESTHOOD, 11-28
“And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham; But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises” vv. 5, 6 God had granted the Levitical priests the right to receive tithes from His people Num. 18:21–24, and thus they were set above all other Israelites; nevertheless, they too had “come out of the loins of Abraham”, and inasmuch as he had given a tenth to a priest of another order, his descendants were therefore inferior to that priest. Moreover, the Levites had “received” the priestly office, and accepted tithes by command “according to the law”. Thus, the Aaronic priesthood was wholly derived in its functions and privileges. But not so Melchizedek’s. He was under no law. He was “king”, as well as priest, and therefore belonged to a superior order. In this also he was a type of Christ, who, by virtue of His Divine nature, has authority in Himself, to receive and to bless. It is true, blessedly true, and God forbid that we should say a word to weaken it, that all believers enjoy equal nearness to God, that every one of them belongs to that “holy priesthood” who are to “offer up spiritual sacrifices acceptable to God by Jesus Christ” 1Pet. 2:5. Nevertheless, all believers are not called by God to occupy the same position of ministerial honor, all are not called to be preachers of His Gospel or teachers of His Word (James 3:1). God calls and equips whom He pleases to engage in His public service and bids the rank and file of His people “obey them that have the rule over you and submit yourselves” Heb. 13:17. “Melchizedek received tithes of Abraham himself, which not only manifested his superiority to Aaron but to him from whom Aaron sprang. He not only received tithes from Abraham, but he actually pronounced blessing upon him, which was further evidence of his official superiority to the patriarch. To make this detail the more emphatic, the apostle stresses the dignity of Abraham, for the more glorious he was, the more illustrious the dignity of the one qualified to pronounce a benediction upon him. Thus, Abraham is here referred to as he who “had the promises”. He was the first of the Israelitish race with whom God made the covenant of lifeThere is an important practical lesson for us in v. 6.” The one who had received the “promises” of God was now blest! Ah, we may have the promises of God stored in our minds and at our tongue’s end, but unless we also have the blessing of God, what do they avail us? Moreover, it is particularly, the blessing of Christ (typified by Melchizedek) which makes the promises of God effectual to us. Christ is Himself the great subject of the promises 2Cor. 1:20, and the whole blessing of them comes forth from Him alone (Eph. 1:3). In Him, from Him, and by Him, are all blessings to be obtained. Apart from Christ all are under the curse. “And without all contradiction the less is blessed of the better” (v. 7). This verse summarises the argument contained in vv. 4–6. But this blessing mentioned by the apostle was a symbol of greater authority.
