WHO WAS MELCHIZEDEK?

One of the most intriguing descriptions of the unique character of the High Priesthood of Jesus is found in Heb. 7:17 wherein it is stated, "You are a priest forever after the order of Melchizedek." This one grand statement shows that Jesus is not like any of the other priests who the people of Israel knew so much about. The entire seventh chapter of Hebrews is about THE MELCHIZEDEK CONNECTION, that is, it is about the way Jesus Christ, and thus, His body, the Royal Priesthood, is related to a strange man named Melchizedek. And the connection between Jesus Christ and Melchizedek is worth exploring.

In the book of Genesis all we know of him is told in three short, very simple verses, wherein is related the story of Abram's encounter with Melchizedek, king of Salem, and "the priest of the Most High God." In the Genesis story Melchizedek is a strange and mysterious figure. He flashes across the scene like a meteor. There is no heralding his appearance, nor any mention of its results. He arrives out of the blue; there is no account of his family; there is nothing about his birth, his descent, his life, his work, or his death. He simply arrives. We learn only that he was king of Salem and priest of the Most High God. The priest blessed the patriarch Abram, and blessed the Most High God. and received from Abram a tithe of all the spoils of battle. Then he vanished from the stage of history with the same unexplained suddenness as he arrived upon it. He was not forgotten, however, for this fascinating individual is referred to nearly a thousand years later by King David (Ps. 110:4) and one thousand years later than that by the writer of the Epistle to the Hebrews, where he is mentioned by name no less than nine times!

That mysterious historic figure Melchizedek - who was he? The biblical account of Melchizedek appears to leave him as a very mystical person, yet there are keys in the Scriptures that shed precious light upon him. Many of these keys are contained within a few short verses in Hebrews, chapter eight. "For this Melchizedek, king of Salem, priest of the Most High God ... 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; abides a priest continually... and here men that die receive tithes; but there he receives them, of whom it is witnessed that he lives" (Heb. 7:1-3,8).

The usual interpretation the carnal-minded preachers put upon these amazing statements about Melchizedek is that they cannot possibly be literally true. There are eight distinct features about Melchizedek recorded here.

The amazing fact is that not one of these characteristics can be attributed to any mortal son of Adam. Meditate deeply upon these and you will see! Ah, my brother, my sister, consider how great this man Melchizedek was! He came from a different realm than the one Abraham was acquainted with. Abraham lived in a natural realm, and through faith he experienced divine intervention into his natural realm on several occasions, the most notable example of this being the quickening of his body and the barrenness of Sarah's womb to conceive and bring forth that child of promise, Isaac. Abraham immediately recognized Melchizedek when returning from his great victory. Abraham was certainly thanking and praising the Lord and he was in enough spiritual frame of mind to recognize certain divine attributes and qualities about Melchizedek which he knew from previous experiences with God. That is why Abraham received Melchizedek's blessing, and why he in turn gave a tenth of all the spoils to him.

In this study we shall examine the Melchizedek Connection in detail. At times it may appear that we have gone far afield from our subject, but if my reader will follow through to the conclusion I believe he will see the wonderful harmony between all the parts.

The Gospel of John opens with the statement, "In the beginning was the Word, and the Word was with God, and the Word was God" (Jn. 1:1). The imagery is foreign to us. We hardly know what to make of it. But the Greek word LOGOS, or WORD in English, was common in New Testament days. John introduces the word with these three tremendous statements: (1) In the beginning was the Word (2) and the Word was with God (3) and the Word was God. This Word is presented as One "in the beginning." Note the contrast between "IN the beginning" and the expression "FROM the beginning," which is common in John's writings. Satan was a murderer "FROM the beginning," but the Logos was "IN the beginning." This beginning antedates the very first words in the Bible, "In the beginning God created the heavens and the earth," for of this One it is stated, "The same was (already) in the beginning with God" (Jn. 1:2).

That beginning - when God created the heavens and the earth - can be dated, although I do not believe that anyone can date it accurately - it is nonsense to say that it is 4004 B.C., as Ussher's dating has it. It probably goes back billions and billions of years. You see, you and I are dealing with the God of eternity who framed the ages of time. When you go back to creation He is already there, and that is exactly the way this is used - "in the beginning WAS the Word." Notice it is not IS the Word; it was not in the beginning that the Word started out or was begotten. WAS is known as a durative imperfect, meaning continued action. It means that the Word was in the beginning. What beginning? Just as far back as you want to go. The Bible says, "In the beginning God created the heavens and the earth." Does that begin God? No, just keep on going back billions and trillions and "squillions" of years as man reckons time. I can think back to billions of years back of creation, maybe you can go back beyond that, but let us put down a point there, billions of years back of creation. The LOGOS already was; He comes out of eternity to meet us. He did not begin. "In the beginning was the Word" - He was already there when the beginning was. "Well," somebody says, "there has to be a beginning somewhere." All right, wherever you begin, He is there to meet you, He is already past tense. "In the beginning was the Word" - five words in the original language, and there is not a man on topside of this earth who can put a date on it or understand it or fathom it. This first tremendous statement starts us off in space, you see!

Like all other names, THE LOGOS has its own meaning - a meaning which does not appear in the English translation, "the Word". LOGOS carries with it the idea of a WORD SPOKEN, speech, eloquence, reason, thought and concept. It refers not only to the Word that is spoken, manifested, but also to the purpose, thought, intent and will of God behind that which is expressed. "For the Word of God is quick, and powerful" (Heb. 4:12). The Word of God is quick. That doesn't mean fast; rather the Word is LIVING! You see, a Word is the expression of a thought, a purpose, an intent, a will. In order to have a thought, you need a Thinker. The Father is a great Thinker. The Father thought, and then the Father spoke. And from the bosom of the Father, the Word came forth and that Word was LIVING and POWERFUL. That Word was, in fact, the LIVING CREATIVE ENERGY OF GOD. It was by God's Word that all things were done, for THE WORD flowed forth from the eternal wisdom by which God declared the purposes of His infinite mind. The Word flowed forth from divine omnipotence by which He brought all the starry heavens into existence. Consider the divisions of matter: energy, motion, phenomena. ENERGY: "In the beginning was the WORD, and the WORD was with God, and the WORD was God" - that's energy! How did this universe come into existence? God SPOKE! "And God SAID (the WORD), Let there be ... and there was..."

Every rational person has to confront this problem of how this universe began. That is the reason evolution has been popular - it offers to the natural man an explanation for the origin of the universe. You must have an explanation for it, if you do any thinking at all. Where did it come from? Well, here is the answer, "In the beginning was the Word." God spoke. That is the first thing that happened. When God speaks, when the Word speaks, energy is translated into matter. What is atomic fission? It is matter translated back into energy - poof! it disappears. Creation began with energy. In the beginning was the Word. The Word was with God, the Word was God. The plans and purposes of God for the ages of the ages were conceived and spoken forth in an omnipotent decree by THE WORD, the LIVING, POWERFUL, SPEAKING, CREATIVE WORD that was with God in the beginning.

Creation having been brought forth, the Word then stood in unique relationship between God and His creation. LOGOS means not only the inward thought and purpose of God, but the utterance, expression or manifestation of that thought. The eminent Greek scholar, Dr. M. R. Vincent, comments on this word, "Logos therefore signifies both the OUTWARD FORM by which the inward thought is expressed, and the INWARD THOUGHT itself. The idea is of God, who is in His own nature hidden, revealing Himself in creation." Another Greek scholar, Kenneth Wuest, says, "Greek philosophers, in attempting to understand the relationship between God and the universe, spoke of an unknown mediator between God and the universe, naming this mediator, 'Logos.' John tells them that this mediator unknown to them is now our Lord, and he uses the same name 'Logos.' Our Lord is the Logos of God in the sense that He is the total concept of God, Deity speaking through the Son of God, not in parts of speech as in a sentence composed of words, but in the human life of a divine Person. The definite article appears before 'Word.' He is not merely a concept of God among many others, for the heathen have many concepts of God. He is THE concept of God, the only true one, the unique one. He was in existence when things started to come into being through the creative act of God. He existed before all created things. Therefore, He is uncreated, and therefore eternal in His being, and therefore God" -end quote.

So we conclude that the "Word" was the visible expression of the invisible God - in other words, the invisible God embodied in visible form that could be seen, touched, handled, understood and comprehended on the earth plane. The Bible declares that "God is a Spirit" (Jn. 4:24) and since God is a Spirit, He is invisible and unknowable unless He chooses to manifest Himself in some form visible to man. God told Moses, "You can not see My face: for there shall no man see Me, and live" (Ex. 33:20). "No man has seen God at any time" (Jn. 1:18; I Jn. 4:12). Not only has no man ever seen God, but no man can see God (I Tim. 6:16). Several times the Bible describes God as invisible (Col. 1:15; I Tim. 1:17; Heb. 11:27). Although man can see God when He appears in various forms, no man can see directly the invisible Spirit of God. The physical eyes of man have never beheld a spirit; all he sees is the form that spirit manifests itself in. Since God is an invisible Spirit and is omnipresent, He does not have a body as we know it. Every time God wanted to talk personally to someone or manifest Himself, He had to borrow, as it were, a body to manifest Himself in. All through the Old Testament God revealed Himself and dealt with man on man's level through the use of what theology calls THEOPHANIES. A THEOPHANY is a visible manifestation of God, and we usually think of it as temporary in nature. As we have seen, God is invisible to man. To make Himself visible, to communicate Himself of the material plane, He manifested Himself in a physical form. Even though no one can see the Spirit of God, he can see a representation of God. The LOGOS, or the Christ, is God revealed. It is God in His Self-revealings. The Logos is God expressed, God uttering Himself, God's means of Self-disclosure.

God often appeared to men through the manifestation of "the angel (messenger; word) of the Lord" (Jud. 6:20; II Sam. 24:16; I Kings 19:5-7). The angel of the Lord appeared to Hagar, spoke as though he were God, and was called God by her (Gen. 16:7-13). The Bible says that the angel of the Lord appeared to Moses in the burning bush, but then says God Himself talked to Moses out of the bush (Ex. 3; Acts 7:30-38). The angel of the Lord appeared to Israel in Judges 2:1-5 and spoke as God. Judges 6:11-24 describes the appearance of the angel of the Lord to Gideon and then says the Lord looked on Gideon. Again, the angel of the Lord appeared to Manoah and his wife, and they believed they had seen God (Jud. 13:2-23). The Deity of this unique "angel" is proved by the fact that He is (1) identified as God (Gen. 16:7-13; 18:2-13; 22:1-18; Ex. 3:2-18; Jud. 2:1-5; 6:11-16). (2) is recognized as God (Gen. 16:9-13; Jud. 6:22-24; 13:21-23; Gen. 32:24-30; Hos. 12:4). (3) is also described in terms befitting the Deity alone (Ex. 3:5-14; Josh. 5:15). (4) calls Himself God (Gen. 31:11-13; Ex. 3:2-14). (5) receives worship (Josh. 5:14; Jud. 2:4), and finally speaks with Divine authority (Jud. 2:1-5).

God appeared to Abraham as a smoking furnace and burning lamp, and as a man (Gen. 15:1,17; 18:1-33). In this last instance, God and two angels appeared in the form of three men (Gen. 18:2) and ate food provided by Abraham. The two angels left to go to Sodom while God remained to talk to Abraham (Gen. 18:22; 19:1). God appeared to Jacob in a dream and as a man (Gen. 28:12-16; 32:24-32). On the latter occasion Jacob wrestled with the man and proclaimed, "I have seen God face to face." The Bible also describes this appearance as "the angel" (Hos. 12:4). God appeared to Moses and to all Israel as a cloud of glory and a pillar ot fire and spoke to Moses "face to face" in the Tabernacle out of the cloud. "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night...and it came to pass, as Moses entered into the Tabernacle, the cloudy pillar descended, and stood at the door of the Tabernacle, and the Lord talked with Moses. And all the people saw the cloudy pillar stand at the Tabernacle door: and all the people rose up and worshipped, every man in his tent door" (Ex. 13:21; 33:9-10).

When God brought Israel out of Egypt and into the wilderness, they had one very distinctive sign. They had the cloudy pillar by day and the pillar of fire by night over the encampment. These told all of the surrounding nations that Israel belonged to Jehovah, that their God was in their midst in power and glory, and they were under God's protection day and night. The cloud and the fire were visible both day and night and no enemy could come into the camp even by night, for the fire made it as light as day. I do not believe that Christians today have any real conception of the marvelous and great work which God did in delivering the children of Israel out of the land of Egypt. We have seen pictures painted by some of the great artists supposedly to illustrate this, and we have seen Moses striking the rock with some half-dozen people around him drinking from a stream little larger than a finger, with a cow or two and a few sheep standing near. What a crude conception of the majesty and glory by which the mighty Jehovah delivered His people!

History tells us that at the time of the exodus from Egypt, the Egyptians numbered about six million people. Then in Ex. 1:9 we read that the Pharaoh told his people that the children of Israel WERE MORE AND MIGHTIER THAN THE EGYPTIANS. That being true, there must have been at least six or seven million Israelites when they left Egypt. God did a wonderful and mighty work in that exodus! It was not a little handful of people that left Egypt, but it was millions that God brought out. Little wonder that some of the people asked if God could set a table in the wilderness! For this was a great multitude and God was taking them into a desert where there was no food for man or beast. There was no water, and God had the Israelites take no supplies or provisions with them. GOD WAS THEIR SUPPLY, and OUT OF HIMSELF He would feed them.

Here we enter into the realm of the supernatural. Jehovah Himself appears now as a visible pillar of cloud, a conspicuous object that could be seen not only by the marshaled host but by strong nations afar off. THE LORD HIMSELF did for the Israelites by supernatural means that which armies were obliged to do for themselves by natural agents. The ancient Persians and Greeks carried a sacred fire in silver altars before their armies as signals in their marches. By this sign then of the pillar of cloud and fire, the Lord showed HIMSELF as their leader and general (Ex. 15:3,6). As the Lord now undertakes the miraculous guidance of the chosen nation, He manifests His presence by a majestic pillar of cloud, reaching from earth to sky. By night He appears as a bright fire, setting the whole heavens ablaze. He shielded the people from the heat of the sun by day, and became their light by night. In it the Lord Himself was present as the leader and protector of His people; and from it He spoke to Moses, and on one grand occasion to the assembled people themselves. He who thus manifests His presence to His people is also called "the angel of God" (Ex. 14:19). And God gave them this occular demonstration of His presence and power and this manifestation was THE WORD - God speaking, God revealed, God in manifestation!

God further manifested Himself in the sight of all Israel through thunder, lightnings, a voice of a trumpet, smoke, fire, and earthquakes (Ex. 19:11-19; Deut. 5:4-5,22-27). He also showed His glory and sent fire from His presence in the sight of all Israel (Lev. 9: 23-24; 10:1-2). Job saw God in a whirlwind (Job 38:1; 42:5). Various prophets saw visions of God. To Ezekiel He appeared in the form of a man, enveloped in fire. To Daniel He appeared as the Ancient of Days. Many other verses of Scripture tell us that God appeared to someone but do not describe in what manner He did so. For example, God APPEARED to Abraham, Isaac, Jacob, and Samuel (Gen. 12:7; 17:1; 26:2,24; 35:9-15; I Sam. 3:21). Similarly, God descended on Mount Sinai and stood with Moses, revealed Himself to seventy-four elders of Israel, and came at night to Balaam, and met Balaam on two other occasions.

The Logos, or Word, was not a separate person or a separate god any more than a man's word is a separate person from him. Thus the Logos, the expression, manifestation and revelation of God appeared in many forms. The burning lamp, the burning bush, the earthquake, the fire, the tempest, the angel, the cloud, the pillar of fire, the form of a man - each had its ministry, all in turn served the one grand purpose; like the ray which is broken into many prismatic hues, each revealed something of the nature, power, wisdom, purpose, will and glory of God. We find that in the phrase "and the Word was with God..." that this word "with" is the Greek PROS meaning TOWARD. All that the manifestation of the Word of God was, all that He said, all that He showed, all that He did, was pointing TOWARD THE FATHER. Hence He is rightly called THE WORD OF GOD. So the WORD revealed God, led Him forth into view and caused men to turn toward Him, to understand Him, to know Him.

The apostle Paul frequently spoke of the vast mysteries of God and, in speaking of them, he left no shadow of doubt that naught but the revelation of the Lord could unfold those eternal mysteries. One of the grandest of those mysteries is set forth by the apostle John in these wonderful words: "And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth" (Jn. 1:14). Concerning Jesus Christ, whom the Scripture discloses as "the Word MADE FLESH," it is written, "Who is the image of the invisible God" (Col. 1:15; II Cor. 4:4); "the EXPRESS image of His person" R.V., "the VERY image of His substance" (Heb. 1:3). And we note that this word "person" is actually the Greek word HUPOSTASIS meaning THE SUBSTANCE, or the substratum, what lies under. All the character and inner nature of the Divine was expressed through our Lord Jesus Christ. All the motive, the purpose, the intent of God towards His creation was revealed to us through Jesus Christ, "to wit, that GOD was IN Christ, reconciling the world unto Himself" (II Cor. 5:19). The SEED of our new creation life is this same LOGOS, and thus through our union with Christ we are to be "as He is."

God no longer needs to "borrow" or produce a "body" in which to express and reveal Himself, no more does He send the burning bush, or the fire, or the cloud, or the angel or the form of a man. For the first time Jehovah has a permanent, eternal body in which to walk and talk with mankind - THE CHRIST, Head and body, the house of sons. In the Old Testament manifestations the revelation of Himself was in fragments. No one manifestation could speak all truth, each was but one or two syllables in the mighty sentences of God's speech. At the best the view caught of God was partial and limited. But in Jesus there is nothing of this piece-meal revelation. "In Him dwells all the fullness of the Godhead bodily." He has revealed the Father. Whosoever has seen Him has seen God; and to hear His words and behold His glory is to get the full-orbed revelation of the infinite.

THE "WORD" WAS M-A-D-E F-L-E-S-H! The language of God is His Word. God and His Word are inseparable. The same eternal Word that spoke the worlds into existence became flesh and dwelt among us. The Father spoke and from the bosom of the Father the Word came forth and was made flesh and tabernacled among men. GOD was manifest in the FLESH (I Tim. 3:16). The Speech of God became the Son of God in human form. Here comes God out of eternity, He comes to Bethlehem, a little baby that made a woman cry. And notice now, "And we beheld His glory, the glory as of THE ONLY BEGOTTEN OF THE FATHER, full of grace and truth." Now He is saying something else. This Word made flesh IS THE ONLY BEGOTTEN OF THE FATHER - the Son of God - full of grace and truth. The word "full" means that you just could not have any more. He brought all the Deity with Him, and He was full of grace and full of truth when He came down here as THE SON OF GOD.

Man in his present state of carnality is completely incapable of understanding the things of God. In his rebellious pride he vainly imagines that his puny mind can comprehend the most spiritual things. Because of man's inability to comprehend even the simplest things of God, the Lord has confined Himself to merely stating facts. Seldom, if ever, does He offer an explanation. If we believe those facts, building on their foundation, we will come to the truth in the end, but if we ignore them, creating a foundation of our own, we will end in a quagmire of confusion as the present world and the professing church has undoubtedly done. The Word of God abounds with basic facts that need no explanation. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. In Him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (Jn. 1:1-4,14). No explanation is made. Each statement is a fact and is the truth. They are to be believed and not pried into, for God, who cannot lie, has said they are so.

Surely these are simple truths that even a child can understand. The Word was made flesh. The Word made flesh was the only begotten of the Father. The Word made flesh was the Son of God. But note well - the eternal Word was not the Son - the Word MADE FLESH was the Son! The Word has now become the Son and the Son is now the Word. There is no truth in all the Scriptures more clearly set forth, and greater emphasized, than that Jesus was the SON of God. God Himself dispatched the mighty Archangel from heaven to first declare it. As the hour approached for Jesus to be conceived in the womb of the virgin Mary, Gabriel announced to the astonished Galilean maiden, "The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God" (Lk. 1:35). When Jesus had been baptized by John in the river Jordan, God spoke from heaven and said, "This is My beloved SON, in whom I am well pleased" (Lk. 3:22). Again, when Jesus had taken Peter, James, and John up into the mount and was transfigured before them, a voice came from heaven and said the same thing, "This is My beloved SON, in whom I am well pleased; hear Him" (Mat. 17:5). There is neither time nor space to even begin to quote the vast multitude of Scriptures that declare Jesus to be the Son of God. Even the devils that possessed some people, recognized Him as God's Son. "And devils also came out of many, crying out and saying, You are the Christ, the Son of God" (Lk. 4:41). The Roman centurion, when he had witnessed the things that happened when Jesus was crucified, said, "Truly this was the Son of God."

It seems, from the writings of the apostles, that it is very important that we believe that Jesus is the Son of God. Not that He was GOD THE SON, but that He was GOD'S SON. After Jesus had opened the eyes of the man who was born blind, and the Jews and the Pharisees had cast Him out of the synagogue, Jesus found him on the street and said to him, "Do you believe on the Son of God?" And he answered and said, "Who is He Lord, that I might believe on Him?" And Jesus said to him, "You have both seen Him, and it is He that talks with you." And he said, "Lord, I believe," and worshipped Him (Jn. 9:35-39). After John had faithfully recorded many things about Jesus in his Gospel, toward the end he penned these challenging words, "And many other signs truly did Jesus in the presence of His disciples, which are not written in this book; but these are written that you might believe that Jesus is the Christ, THE SON OF GOD, and that believing you might have life through His name" (Jn. 20:31).

Many who read these lines will say, "I have always believed that Jesus is the Son of God!" But how can we believe that He is God's Son, and at the same time believe the many man-made doctrines and babylonish traditions we have been taught about Him? For instance, if you are one of those who refers to Jesus as "the Second Person of the Godhead - GOD THE SON," how can you then believe that He is God's Son? You can't believe that He is GOD THE SON and at the same time believe that He is GOD'S SON. The one belies the other. Every good Trinitarian believes that GOD THE SON was eternal, omnipresent, omniscient, omnipotent and immutable. In layman's language this means that the "Second Person of the Godhead" was almighty, all-knowing, everywhere present at the same time, without beginning, uncreated, co-eternal and equal in every way with the Father.

Now there is no doubt in my mind that the Bible teaches, and very clearly, that Jesus is God's Son. But search how you may, you will never anywhere, in all the pages of God's blessed Book, find the expression GOD THE SON. John 3:16 and numerous other passages call Jesus the "only begotten Son of God." John, when introducing Jesus to us as the Logos made flesh, said this, "And the Word was made flesh and dwelt among us. And we beheld His glory, the glory as of the ONLY BEGOTTEN of the Father, full of grace and truth" (Jn. 1:14). And again, "No man has seen God at any time; the ONLY BEGOTTEN SON, which is in the bosom of the Father, He has declared Him" (vs. 18). This should be sufficient to establish the great truth that Jesus is a BEGOTTEN Son of God. He was, at one time, the ONLY begotten Son. He is no longer God's ONLY begotten Son, for God has had many sons of different orders, and now has also many "begotten" sons of whom Jesus is the "FIRSTBORN among many brethren" (Rom. 8:29). "Whosoever believes that Jesus is the Christ is born (begotten) of God: and every one that loves Him that begot loves him also who is begotten of Him" (I Jn. 5:1).

Many saints, however, use the unscriptural phrase "eternal Son" in speaking of Jesus. They say that the "eternal Son of God" came down to earth. This raises a most important question - Did Jesus, as part of the Godhead, exist from eternity as God's only begotten Son? Do the Scriptures teach this? Or is it just another time-honored tradition that we have always ASSUMED must be taught or supported somewhere in the Bible? What does "begotten" mean? The word "begotten" is a form of the verb "beget", which means "to procreate, to father, to sire." We find this word many times in the Bible, especially in the genealogies, as in Genesis, chapter five. "And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth. And the days of Adam after he had BEGOTTEN Seth were eight hundred years, and he begot sons and daughters." Adam, the earthly father of the human race, had a begotten son born in his image and likeness. Seth was exactly like his father Adam. Our heavenly Father, the Father of spirits (Heb. 12:9), also had a begotten Son in His image and after His likeness, the One who is the express image of His Person.

If Jesus was first of all God's ONLY BEGOTTEN Son, then when was He born the Son of God? BEGOTTEN indicates a definite point in time - the point at which conception takes place. By definition, the begetter (father) always must come before the begotten (offspring). There must be a time when the begetter exists and the begotten is not yet in existence, and there must be a point in time when the act of begetting occurs. Otherwise the word "begotten" has no meaning. So, the very words "begotten" and "Son" each contradict the word "eternal" as applied to the Son of God. ETERNAL sonship is alien to all the holy Scriptures. To be His begotten Son there had to be a time when He was born of God. The Son of God had to have a beginning, else He could not BE the SON - the offspring of God. God fathered ... begot ... yea, sired Jesus Christ!

The Sonship - or the role of the Son - began with the child conceived in the womb of Mary. The Scriptures make this perfectly clear. Gal. 4:4 says, "But when the fullness of time was come, God sent forth His Son, made of a woman, made under the law." The Son came forth in the fullness of time - not in eternity past. The Son was made of a woman not begotten eternally. The Son was made under the law - not before the law. The term "begotten" refers to the conception of Jesus described in Mat. 1:18-20 and Lk. 1:35. The Son of God was begotten when the Spirit of God miraculously caused conception to take place in the womb of Mary. This is evident from the very meaning of the word "begotten" and also from Lk. 1:35, which explains, "The Holy Spirit shall come upon you and the power of the Most High shall overshadow you; for that reason the holy thing which is BEGOTTEN shall be called the Son of God." The message is clear - the Holy Ghost would overshadow Mary and she would conceive - therefore her child would be the Son of God. We should notice the future tense in this verse: the child to be born SHALL BE CALLED the Son of God.

Hebrews 1:5-6 also reveals that the begetting of the Son occurred at a specific point in time and that the Son had a beginning in time: "For unto which of the angels said He at any time, You are My Son, THIS DAY have I begotten You? And again, I will be to Him a Father, and He shall be to Me a Son? And again, WHEN HE BRINGS IN THE FIRST BEGOTTEN INTO THE WORLD, He said, And let all the angels of God worship Him." The following points can be deducted from these verses: the Son was begotten on a specific day in time; there was a time when the Son did not exist; God prophesied about the Son's future existence ("will be"); and God brought the Son into the world sometime after the creation of the angels (messengers) for they were commanded to worship Him on the day when He was brought forth.

Other verses of Scripture emphasize that the Son was begotten on a certain day in time - "this day" (Ps. 2:7; Acts 13:33). All the Old Testament verses that mention the Son were clearly prophetic, looking forward to the day when the Son of God would be begotten (Ps. 2:7;12; Isa. 7:14; 9:6 etc.). From all of these verses, it is easy to see that the Son of God is not eternal, but was begotten by God almost 2000 years ago. Now, as I stated earlier, God has had many sons of various orders, but I am speaking here of a unique and transcendent sonship - BEGOTTEN SONS - Jesus Christ was God and He was the Son of God. But He was NOT "God the Son" or an "eternal Son." The Son of God was begotten on the day when the Father gave Him conception in the womb of a virgin and brought Him into the world!

This brings us back to the Logos, the Word. The clear and unmistakable testimony of Scripture is that "In the beginning was the Word." In the beginning the Word already was. He comes out of eternity to meet us. He was already there when the beginning was. But nowhere do we find the Scripture that says, "In the beginning was the SON, and the SON was with God..." You see, precious friend of mine, the eternal WORD was MADE FLESH and BECAME THE SON, the Son of God full of grace and truth, in whom now dwells all the fullness of the Godhead BODILY. Jesus was the Word, and the Word existed as long as God existed, but the Son was that eternal Word made flesh, made a man, yea, a God-man, dwelling among us, resurrected, ascended, coming again in His many-membered body, Emmanuel, God with us forevermore The Christ is the Word of God and the words that He speaks are Spirit and they are Life. As the WORD Jesus could say, "Before Abraham was, I AM" (Jn. 8:58). But as the SON He receives the witness of the Father, "You are My Son, THIS DAY have I begotten You." The Word became the Son and the Son IS the Word. "And I saw heaven opened, and behold a white horse; and He that sat upon him... and His name is called THE WORD OF GOD" (Rev. 19:11-13).

The Word, prior to His manifestation as Jesus Christ, the Son of God, was un-begotten, and therefore changed His form from time to time, from the burning lamp to the burning bush, to the pillar of fire, to the pillar of cloud, to the angel of Jehovah, to the form of a man, etc. Some time ago while reading an article by a sister in Christ I was struck with this thought which I could not escape. Of Melchizedek it is written that he was "without father." The thought was this: "No heavenly Father, either!" As the writer pointed out, this seemed like sacrilege and heresy at the time, but as I have pondered this statement it has become crystal clear to me that the WORD (Logos) of God was truly UNBEGOTTEN - it was the SON who was begotten!

The only being who appears through the pages of the Old Testament that perfectly meets the distinct features of the man Melchizedek is this One called THE WORD. Truly, He was without father or mother, without descent, having neither beginning of days nor end of life, being made "like" unto the Son of God by virtue of the fact that He was the visible embodiment and manifestation of the invisible God, demonstrating how the SONS of God would serve Him in this High Priestly Order; and in that connecting "go-between" role He qualified as the true heavenly priest, touching God from one realm and man from the other; and of what other One can it be testified that "he lives"? Of Melchizedek it is witnessed that HE LIVES! And of the Word of God we are told, Being born again, not of corruptible seed, but of incorruptible, by the WORD OF GOD, which LIVES and ABIDES FOREVER" (I Pet. 1:23). Again, "For the WORD of God IS ALIVE and full of power..." (Heb. 4:12, KJV & Amplified).

Who was Melchizedek? I'm sure you know by now that it is my conviction that he was a THEOPHANY, that He was THE LOGOS, THE WORD - an Old Testament manifestation of God on the plane of the material world. He was God come forth on the human level to communicate to man, a visible one connecting the invisible world to the visible world, and the visible to the invisible, God touching man and man touching God, the realm of the eternal heavenly and celestial Priesthood - THE ORDER OF MELCHIZEDEK! He is both God and man, King and Priest. Abraham did not have the priesthood of Levi, but he had a higher, greater. He had the audible voice of God, the visible representation of His Person. That was Melchizedek, which was in the beginning, an eternal priesthood, with no beginning and no ending. Melchizedek has always been. He is the WORD OF GOD - eternal, divine! This is our message.

A further proof of this great truth can be found in the very meaning of the word "order". "You are a priest for ever after the ORDER of Melchizedek" (Ps. 110:4). This word "order" is of utmost importance regarding the Melchizedek Priesthood. It is DIBRA in Hebrew which is the feminine form of DABAR which means: arrangement; to arrange words in order; a word; to speak; commune; declare; pronounce; be spokesman; decree; an oracle. The whole thought that underlies the various meanings of this word is ORDERLY ARRANGEMENT - nothing haphazard, nothing by chance, nothing hit or miss, everything in proper place. Yet with it all there is that predominate thought of WORDS, DECREES, SPOKESMAN and ORACLE. This Melchizedek Order is not by chance, not by man's development but rather the expression of the LIVING WORD, the revelation of the Most High by the Spirit and according to His perfect timing. The ORDER of Melchizedek is THE PRIESTHOOD OF THE W-O-R-D!

All of the elect sons of God who are called to the Melchizedekian Priesthood are the extension and projection of THE WORD. The word LOGOS is used in connection with our birth as sons in I Pet. 1:23, "Being born again by the WORD of God." To be born of the Word means that we are children of the Word, we shall speak and emanate and personify the nature, power, wisdom, truth and glory of God unto creation. This is the name of the Christ because it is WHAT HE IS, and as He is, so are we in this world. Ah, beloved, GOD IS PRODUCING A W-O-R-D C-O-M-P-A-N-Y and He will set them in order as the full and complete revelation of Himself - the Melchizedekian Priesthood. It is not just a word that this company speaks - it is WHAT HE IS. And when we BECOME the manifestation of the Most High in the earth we BECOME the Logos, because it is from this Word that we are born. Those of this Order shall indeed be recognized by the pure Word that flows from them, the reality of speaking as the Oracle of God, but beyond that, they shall BE that Word, they shall BE that Oracle, they shall BE the decree of the Almighty. It is not enough to speak, for the living reality of what is spoken must emanate from the STATE OF BEING, so that the individual IS that thing whether that individual utters a word or not.

There is a beautiful truth that lies buried just beneath the surface in the contrast between Melchizedek and Jesus Christ. It is said of Melchizedek that he was MADE "LIKE UNTO the Son of God," whereas it is stated of Jesus Christ that He was MADE "a priest for ever AFTER THE ORDER of Melchizedek" (Heb. 7:3,17). I would draw your attention to the fact that both men were "MADE" - Melchizedek being MADE "like unto" the Son and the Son being MADE "after the Order" of Melchizedek. On the one hand, Melchizedek was made like unto the Son while, on the other hand, the Son was made after the order of Melchizedek. Oh, the mystery of it! An objection has been put forth that it would be redundant to say that Melchizedek was made LIKE UNTO the Son of God, if actually He WAS the Son of God. But it answers the question when we see that Melchizedek was NOT the Son - He was THE WORD - the Word which long centuries afterward was begotten of the Father, made flesh, and came into the world as THE SON OF GOD.

There is something very interesting in the book of Daniel about this. When Shadrach, Meshach, and Abednego were thrown into the burning fiery furnace, because of the king's anger, as the king stood in front of the furnace and looked into the open door, suddenly he started with disbelief; he was filled with wonder at what he saw; and he said to the nobles around him, "Did we not cast three men bound into the midst of the fire?" And they answered the king, "True, O king." He answered and said, "Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is 'LIKE' the SON OF GOD." Ah - King Nebuchadnezzar did not say that the form of the fourth was like God, or that the form of the fourth was the Son of God. He used exactly the same term that the writer of Hebrews used to explain that Melchizedek was made "like unto" the Son of God. The word "like" is from the Hebrew word DEMAH meaning "to resemble by comparison."

I do not doubt for one moment that the great king Nebuchadnezzar was moved upon by the Spirit of God and that, unbeknown to himself, he spoke by the Spirit of prophecy, and that the fourth man walking in the fiery furnace was none other than the Logos, the Word - Melchizedek, if you please - that One made "LIKE UNTO the Son of God"! This great One prefigured and pointed to the ABIDING SON who was to come as Head and High Priest of an everlasting Priesthood, from the incorruptible celestial realm, after the Order of Melchizedek. All this, and secrets of grace, even more profound, are revealed yet hidden in what is recorded of Melchizedek.

After the ORDER of Melchizedek! At a later date I hope to write in greater depth concerning this wonderful ORDER OF MELCHIZEDEK. But in bringing this article to a close I wish to share the following description of the ministry of King Jesus and His many brethren "after the Order of Melchizedek."

This is a rather lengthy study of the High Priesthood of Christ. Well worth the read.

I'll throw it in as it might help with the discussion or understanding of who MELCHIZEDEK was.

The High Priesthood of Christ (1)

There will be three articles in this series on the priesthood of Christ. This first article will mainly serve to introduce the points of comparison that we want to make between Christ's priesthood and those of Aaron and Melchizedek. The priesthoods of Aaron and Melchizedek served to prefigure that of Christ. As such, they were prophecies of Christ's function as a priest. Implied, then, in the thesis of these articles will also be two of the main arguments for the inspiration of the Bible: (1) The unity of the Bible; (2) The prophecies of the Bible.

All revealed worship has an altar, sacrifice, and priesthood. It might even be said that all counterfeit religion also has an altar, sacrifice and priesthood. We read that Noah and Isaac prepared altars (Gen. 8:20; Gen. 26:25). Altars are significant only as places for the offering of sacrifices. Those who offer these sacrifices occupy the position of priests. "And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High" (Gen. 14:18). A prophet is one who speaks to the people in behalf of God; a priest acts toward God in behalf of the people. Under the patriarchy the heads of families served both as prophet and priest.

The New Order Is Prophesied

God had the scheme of human redemption in His mind from eternity. It was God's eternal purpose to send His son. This plan was for ages hidden in the mind of God (Eph. 3:8-11). Christ was "foreknown indeed before the foundation of the world" (1 Pet. 1:19, 20). He was a "Lamb slain from the foundation of the world" (Rev. 13:8—King James Version).

The Old Testament order of things was intended by God to foretell what was in His mind for New Testament times from eternity.

Someone has said, "In the Old Testament the New Testament is concealed; in the New Testament the Old Testament is revealed." This statement might be somewhat modified and still be correct; it also is true that in the Old Testament order the New Testament order is revealed. There are several key words used in the Bible that indicates to us that the Old Testament system foretold the New Testament system of worship. Note some of these words.

1. "Shadow" is one of these words. Paul declares that "meat," "drink," "a feast day," all of which were a part of the Old Testament system, "are a shadow of things to come" (Col. 2:16,17). The writer of Hebrews declares that the law had "a shadow of good things to come" (Heb. 10:1, 2). It is true that a shadow implies dimness and transitoriness, but it also implies likeness. Though the Old Testament order did not clearly and fully reveal the nature of the New, and though the Old Testament system was not to endure forever, yet the shadow constituted a likeness to the true system later to be revealed.

2. "Copy" is another word applied to the Old Testament order that indicates its relation to the new order. Those who served the law are said to have been serving that "which is a copy and shadow of heavenly things" (Heb. 8:4, 5). Old Testament practices are said to be "copies of the things in the heavens" (Heb. 9: 23, 24).

3 "Figure" is another word indicating that the Old Testament worship foretold the New. The Hebrew writer states that the "first tabernacle . . . is a figure for the present time" (Heb. 9:8,9).

4. "Type," however, is the most often used word. The usage of the word type indicates or implies a likeness to be imprinted by the type, this likeness being called the antitype. Thus the Old Testament order typified the New Testament order. The Greek word (tupos) from which "type" is translated occurs 16 times in the New Testament. It is translated by several different English words. Twice it is translated "print" (Jno. 20:25), twice "figure" (Acts 7:43: Rom. 5: 14), twice "pattern" (Titus 2: 7; Heb. 8:5), and once "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6: 17), and seven times "example" (1 Cor. 10: 6, 11; Phil. 3: 17; 1 Thess. 1: 7; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3).

The related Greek words "antitupon" (translated "figure") and "antitupa" (translated "figures") occur in 1 Pet. 3:21 and Heb. 9:24 respectively. While most recognize that the Old Testament order is typical of the New, we might also suggest that the Old Testament system is in some sense an antitype. It is at once typical and antitypical, since it is called "antitupa" in Heb. 9: 24. It is antitypical of the pattern for the Old Testament system that first existed in the mind of God. It was built according to the pattern (Ex. 25:40), and thus was an imprint of the divine pattern originally in God's mind. In addition to being in this sense antitypical, it was typical of the New Testament order.

Warning Concerning Usage of Types

There are two extremes in dealing with that which is typical. One extreme rejects all types as fanciful and useless. The other extreme makes nearly everything typical. These seek to find some correlation between nearly everything in the Old Testament and something in the New Testament. Moses Stuart gives this bit of valuable advice: "Just so much of the O. T. is to be accounted typical as the N. T. affirms to be so, and no more."

There are two pertinent features of a true biblical type: (1) It must be a true picture of that which it prefigures; (2) It must be a divine appointment, for a type actually constitutes a prophecy of that of which it is typical. And since only God cans prophecy unerringly, then that which is truly typical must be an appointment of God.

We stated that this lesson embraces the powerful argument of prophecy in behalf of the inspiration of the Bible. How so? Shadows, figures, copies and types of the Old Testament constitute prophecies of the New Testament order. Types are treated in the New Testament as though they were "adumbrations and prophecies of the future." Speaking of the Old Testament priesthood and the high priesthood of Jesus, the precise point of this series of articles, William G. Moorehead says in The International Standard Bible Encyclopedia: "The one answers to the other as type and antitype, as prediction and fulfillment" (p. 2444). "They (i. e. Aaron and Melchizedek—CW) were called and consecrated that they might be prophecies of Him who was to come and in whom all priesthood and intercession would find its ample fulfillment" (ISBE, p. 2440). "The priests of Israel were but dim shadows, obscure sketches and drafts of the one Great Priest of God, the Lord Jesus Christ" (ISBE, p. 2441).

Proposition Under Discussion

Though some valuable points could also be learned by comparing the common Levitical priesthood of the Old Testament with the priesthood of all believers in the New Testament (1 Pet. 2:5, 9; Rev. 1:6), yet here we must confine our study to the pre-figurement of the high priesthood of Jesus by the priestly functions and orders of Aaron and Melchizedek. Jesus' priesthood was like that of Aaron as to function and like that of Melchizedek as to order.

Since the priesthood of Jesus is so extensively discussed in the book of Hebrews, the bulk of our study in the next two articles will be from that epistle. An article will follow showing how Jesus' priesthood is like that of Aaron as to function, and a third article will show how his priesthood was perfectly predicted as to order by that of Melchizedek.

Type and antitype, shadow and the real, copy and pattern, prophecy and fulfillment, all necessitate unity and superintending guidance. Else there would be no such correspondence at all. These correspondences imply divine guidance, for only God can know the end before the beginning. These Old Testament arrangements were from eternity planned by God so as perfectly to prefigure that that would not yet be for centuries. Certainly this prerogative of divine foreknowledge belongs only to an Infinite Being. Perfect correspondence between type and antitype, separated by many centuries should satisfy anyone that God's hand was in it all.

The High Priesthood of Christ (II)

In a previous article we showed how that the types, shadows, figures and copies of the Old Testament order worship predicted the work of Christ. Jesus is depicted several times in the New Testament as a High Priest (Heb. 3:1; 5:5, 10). His priesthood was a capacity in which God had intended that he serve. His work, therefore, as a High Priest was prophesied, just as were his works as Savior, Redeemer, Advocate, Sacrifice, King and Prophet. The means by which his priesthood was predicted was by giving a type of his High Priesthood.

Neither the high priesthood of Aaron nor that of Melchizedek could perfectly foretell the High Priesthood of Jesus. It took both to give an adequate picture of Jesus as a priest. Aaron's priesthood was part of the type of Christ's High Priesthood; Melchizedek's service as priest constituted the remainder of the type of Christ's Priesthood. Christ's priesthood was like that of Melchizedek as to order, and like Aaron's as to function. In this article we will deal only with that part of Christ's priestly function that was like Aaron's.

1. Both were divinely chosen. Aaron did not appoint himself to the office of high priest. Neither was he chosen by the people. God saw fit to complement the work of Moses as prophet by giving to Aaron the office of high priest, whereas, in Christ the works of prophet and priest are blended into one.

Notice some passages showing God's choice of Aaron. God said, "And bring thou near unto thee Aaron thy brother, and his sons with him from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.... sanctify him, that he may minister unto me in the priest's office" (Ex. 28:1-3). In Ex. 29:29 God also states that the successors of Aaron are to be divinely specified persons, i.e., Aaron's sons. Paul states that the high priest is "appointed" unto his work. But who appoints him? "And no man taketh the honor unto himself, but when he is called of God, even as we Aaron" (Heb. 5:1-4). So we see that Aaron was appointed "for men," not by men, and that "no man taketh the honor unto himself," but "is called of God, as was Aaron."

The scripture also indicates that Jesus was appointed to his work. Paul says, "consider the Apostle and High Priest of our confession, even Jesus; who was faithful to him that appointed him . . . (Heb. 3:1, 2. The same writer also says, "So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, this day have I begotten thee: as he saith also in another place, Thou art a priest forever after the order of Melchizedek" (Heb. 5:5, 6).

Jesus himself repeatedly states that his work on earth was not of his own doing, but that it was the will of the Father. He said, "Father, if thou be willing, remove this cup from me: nevertheless not my will, but shine, be done" (Luke 22:42). Further he says, "My meat is to do the will of him that sent me, and to accomplish his work" (Jno. 4:34). Again, "I seek not mine own will, but the will of him that sent me" (Jno. 5:30). And, "For I am come down from heaven, not to do mine own will, but the will of him that sent me" (Jno. 6:38).

So we see from these passages that the divine selection of Aaron accurately prefigured the divine appointment of Christ to serve as High Priest.

2. Both were required to possess high qualifications. The high priest in the Old Testament could be no ordinary man, for his work _vas not ordinary work. He had to be an exceptional person. His qualifications were very stringent. He was to be one physically perfect (Lev. 21: 16-24), and ceremonially pure (Lev. 22). He could not marry a widow, divorced woman, or harlot, but must marry only a virgin (Lev. 27:7. 14, 15). He must not come in contact with dead bodies (Lev. 21:10,11). The Hebrew writer further states that he must be one who is able to sympathize with the people, one "who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity" (Heb. 5:2) That he might meet this qualification, God chose him "from among men" (Heb. 5:1).

However, the work of Jesus as High Priest was also to be such that his qualifications were required to be exceedingly high. In fact, so high were his requirements that none "among men" could meet them. So one from the presence of God had to be sent. He too was to be one able to sympathize with the people whom he was to represent. Jesus met this qualification perfectly as the God-man. The Hebrew writer says, "For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are" (Heb. 4:15). He lived among men that he might enter into the feelings of men. But he also was divine in order that he might perfectly represent God.

Since no sacrifice was to be offered for our great High Priest, he had to be without sin. He "did no sin, neither was guile found in his mouth" (1 Pet. 2:22). He was tempted in all points like as we are, "yet without sin" (Heb. 4:15). Paul emphasizes his sinlessness in these words: "For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people" (Heb. 7:26, 27).

At this point, Aaron did not perfectly serve as a type of Christ. Until Christ, all had sinned and fallen short of the glory of God (Rom. 3: 23). This guilt characterized all the high priests, even back to the very first one. But had Christ also been guilty of sin, he could not have served as a sacrifice for the sins of others. He then only could have paid the penalty for his own sin. So here it was necessary that Christ rise above Aaron. Yet it is preeminently true that both Aaron and Christ were required to possess high qualifications.

3. Both represented the people. Upon two onyx stones were to be engraved the names of the tribes of Israel, six names to be on each stone. These engraved stones were then to be placed upon Aaron's shoulders that he might "bear their names before Jehovah upon his two shoulders for a memorial" (Ex. 28:9,12). The scripture also says that the 1ligh priest "is appointed for men in things pertaining to God" (Heb. 5:1). The high priest was to offer for himself "and for the errors of the people" (Heb. 9:7). The high priest, then, acted in behalf of the people.

Jesus also, as High Priest, acts in behalf of the people. This is implied first in his vicarious death. "He hath borne our grieves, and carried our sorrows . . . he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed" (Isa. 53:4, 5). Also on this point study Heb. 9:15; 10:10; Matt. 26:28; Eph. 1:7; 1 Jno. 1:6, 7; 2:1, 2).

It was for no sin that Christ had done that he died, but it was for the sins of the people. So both Aaron and Christ functioned in behalf of others, though it is true that Aaron's personal sins required that he also offer for himself.

4. Both offered a sacrifice. Paul says that high priests were appointed that they "may offer both gifts and sacrifices for sin" (Heb. 5: 1; 8:3, 4). We ordinarily think of a priest as standing about an altar upon which he offers sacrifice. A priest who offered no sacrifice would be ineffectual and useless.

It was essential that Christ as High Priest also have a sacrifice to offer. "It is necessary that this high priest also have somewhat to offer" (Heb. 8:5). Had Jesus left without offering the sacrifice for which he had come, sinful humanity would have remained in the same tragic condition that existed when Christ came.

5. Both offered one great sacrifice for atonement. Aaron, on the 10th day of the seventh month, offered a sacrifice for atonement (Lev. 16). He took the blood of the sin offering and sprinkled it on the mercy seat. This same sacrifice was "continually" offered "year by year" (Heb. 9:7; 10:3-5). Had there been perfection in this sacrifice, there would have been no need for Christ to come (Gal. 2: 21 ) . Nor would there have been the necessity of repeating the sacrifice year by year. But in the sacrifice of bulls and goats, there is a remembrance of sin year by year (Heb. 10:3, 4). So the Day of Atonement in the Old Testament was a day of annual sacrifice. The annual atonement was the great sacrifice that the high priest offered.

Christ also, as a High Priest, had "somewhat to offer." But his sacrifice was his own perfect life. "But now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself" (Heb. 9: 26). The blood of animals would not suffice for sin. So he offered himself. So perfect was his sacrifice that there was no need of it being repeated, "else must he often have suffered since the foundation of the world" (Heb. 9:26). "For by one offering he hath perfected for ever them that are sanctified" (Heb. 10:14). He obtained "eternal redemption" for the people. The sacrifice of himself "once" for all men obtained "forever" redemption from all sin.

6. Both offered sacrifice in the Holy of Holies. Aaron was required to go into the second veil of the tabernacle, into the innermost part that was called the Holy of Holies, that he might offer the sacrifice of atonement. No other priest could go into this most sacred place. But the high priest was required to enter "once in the year" to offer the sacrifice of atonement (Heb. 9:1-10).

Since Jesus Christ was also a High Priest, and since he also had somewhat to offer, he too had to enter the Holy of Holies. Christ entered not into the physical tabernacle to offer his sacrifice, nor yet into a holy place made with men's hands, but he entered "into heaven itself, now to appear before the face of God for us" (Heb. 9:24). He personally went into the literal presence of God in heaven for us that he might present his own blood as a redemption price for us, just as Aaron and his successors entered into the Holy place of the tabernacle to offer the annual blood atonement.

So, in the appointment, qualifications, office and function of Aaron, the work of Jesus as High Priest were predicted. As a High Priest Christ was like Aaron, as to function. In an article to follow we will see that his High Priesthood was like Melchizedek's as to order.

The High Priesthood of Christ (III)

In the previous that the priesthood article we showed how of Aaron prefigured that of Christ as to function. But the inspired writers indicated that more had to be said adequately to foretell Christ's High Priesthood. Aaron alone could not perfectly predict Christ's Priesthood.

So Melchizedek, an unusual person about whom we really know but little, was introduced as also constituting a prophecy of Christ's Priesthood. Only a few salient facts are revealed concerning the life of Melchizedek. We are first introduced to him after Abraham returned from the slaughter of the Mesopotamian kings. Primarily we are dependent upon Gen. 14:1720, Ps. 110:1-4; and Heb. 7:1-3 for all our information relating to Melchizedek's early life. From these, and a few other passages, we learn:

1. He was King of righteousness.

2. He was King of Salem (an early name for Jerusalem).

3. He was King of peace.

4. He was priest of God Most High.

5. He brought forth bread and wine.

6. He blessed Abraham.

7. Abraham gave a tenth of all that he had to him.

8. He was without priestly genealogy.

9. His priesthood was superior to that of Levi.

10. He abideth a priest forever.

Having already seen that the priesthood of Jesus was like that of Aaron as to function, we now must show that Jesus' Priesthood was like that of Melchizedek as to order. Though there are probably many other comparisons between Christ and Melchizedek, we wish to study just four of them now.

1. Both were kingly priests. Melchizedek is described as "King of righteousness, and then also King of Salem, which is, King of peace" (Heb. 7:1-3). Known details concerning his kingship are few. Nevertheless, the Writer says enough to assure us of his kingship.

Jesus being of the order of Melchizedek as a priest (Heb. 5:6; 6:20), his also was a kingly Priesthood. Gospel preachers have repeatedly discussed his kingship as they have dealt with the theory of Premillennialism. Therefore extensive treatment does not now need to be given to the point. Suffice it simply to say that Peter taught that Jesus was raised to sit on David's throne (Acts 2: 29-33). The church is frequently referred to as a kingdom (Matt. 16:16-19; Col. 1:13; Matt. 26:29). Christ in this kingdom occupies the preeminent position, this position being known as that of "King" (1 Tim. 6:15). Thus the Bible speaks of him as "the blessed and only Potentate, the King of kings, and Lord of lords."

It was an unusual thing for the office of priest and king to be combined. In fact, King Saul was condemned for trying to become a kingly priest (1 Sam. 13:8-15). Yet in Melchizedek these two offices were blended in one man. Thus he became the only Old Testament prophecy of the kingly Priesthood of Christ. Aaron could only show the priestly side. David could only demonstrate the kingly aspect. But Melchizedek showed he would be both King and Priest.

2. Both were not of the Levitical priestly order. Already we have seen that the law stated that the High Priests were to be descendants of Aaron. We know Aaron's genealogy, as well as the genealogy of every other legitimate High Priest. In the New Testament times it appears that this high office had degenerated until little or no attention was paid to the establishment of one's priestly genealogy. We know Aaron's parents to have been Amram and Jochebed. We know his sons to be Nadab, Abibu, Eleazar, and Ithamar. We have no such infonnation concerning Melchizedek.

Modern archaeology has now shown that Melchizedek was from a long line of Jerusalem Kings who used a title disclaiming any hereditary claim to the crown. At every formal mention of the king, there was a statement to be made: "It was not my father and it was not my mother who established me in this position, but it was the mighty arm of the king himself who made me master of the lands of my father" (INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA, p. 230).

Melchizedek is described as "without father, without mother, without genealogy, having neither beginning of days nor end of life." If these words are to be given literal construction, as some think, then the virgin birth of Jesus was a "lesser miracle" than that of Melchizedek. At least it was known who Jesus' mother was.

Surely Melchizedek had parents. All that we know, except Adam, Eve, and Christ had earthly parents. The point that the writer makes is that we know nothing concerning his father, mother, genealogy, beginning or end of life. Lack of knowledge of these facts ordinarily would disqualify one from the priestly office. But Melchizedek served anyway. Ezra 2:62 records the dismissal of some from the priestly office because they were not found in the register of genealogy. Had Melchizedek been required to qualify as a priest after the order of Aaron, he would not have been a priest at all. There was simply nothing in his genealogy to justify his priesthood.

So also was it with Christ. Jesus could not be a priest after the order of Aaron (Heb. 8:4). He was not of the tribe of Levi. He was not of Aaronical lineage. Therefore, he could not have served after the order of Aaron. But he served anyway. His Priestbood was therefore after the order of Melchizedek. Jesus was the "lion of Judah"; not the "lion of Levi." Paul says, "For it is evident that our Lord hath sprang out of Judah; as to which tribe Moses spake nothing concerning priests" (Heb. 7:11-14). Melchizedek is the only Old Testament priest that properly portrays the order of Jesus' Priesthood. Both were not of the Levitical order.

3. Both were superior to the Levitical order. The superiority of Melchizedek's priesthood is shown by the fact that Abraham paid tithes to him. At this time, in Abraham's loins was his posterity. So through Abraham, Levi proleptically paid tithes to Melchizedek. Paul states, "without dispute the less is blessed of the better" (Heb. 7:7). "And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes; for he was yet in the loins of his father, when Melchizedek met him" (Heb. 7:9. 10).

The High Priesthood of Jesus was in many, many senses superior to that of Aaron. The development of this point would in itself require a lengthy article. Jesus being after the order of Melchizedek, and Melchizedek being superior to Levi, would show that Jesus' Priesthood was superior to that of Levi. Jesus needed not to offer sacrifices for his own sins (Heb. 7:27), for he had no sins. The Old Testament priesthood consisted of men with "infirmity," but Jesus was "a Son, perfected for evermore" (Heb. 7:28).

The Levitical priests had to be replaced. They were therefore "many in number, because that by death they were hindered from continuing" (Heb. 7:23). But of Christ it is said, "He abideth forever," he "hash his priesthood unchangeable," and that he "ever liveth to make intercession for them" (Heb. 7: 24, 25 ). Since changes were needed in the Levitical priesthood, this implies that there were imperfections in the Levitical order. Had the Levitical order of priests been sufficient, no need would have arisen for Him who was after the order of Melchizedek (Heb. 7:11-14). His abiding Priesthood implies that his Priesthood does not partake of the same weaknesses that characterized that of Levi. His Priesthood, remaining unchanged, is therefore perfect.

4. Both were unique. Both Christ and Melchizedek are the only priests of their kind in the Bible. Melchizedek, being made "like unto the Son of God, abideth a priest continually" (Heb. 7:3). There is no record of the cessation of his priestly ministry. He had no recorded predecessor or successor. The office, so far as the Biblical record is concerned, began and terminated in him. He therefore, is a unique personage in Bible history.

The priesthood of Jesus "abideth forever . . . unchangeable" (Heb. 7:16, 24, 25). Had Jesus had a predecessor of his calibre, his coming would have been unneeded. His predecessor could have served effectually. But when he came, so perfect is his work, no successor will ever be needed. There was no other like Melchizedek in the Old Testament; and no other like Jesus in the New Testament. They are unique, one of a kind.

Conclusion

How did the Jews know to arrange their priesthood just exactly so as to foretell the function of Jesus' Priesthood? Remember this was done 1500 years before Christ came. The only adequate answer is that God told them how to arrange the Levitical priesthood. Thus we see the pattern of divine teaching on the priesthood.

The prophetical indications of the priesthoods of Aaron and Melchizedek are as truly prophecy as Isaiah 53, the great Messianic chapter. The New Testament reveals that Jesus did constitute the antitype of both Aaron and Melchizedek. Thus the claim to divine inspiration in the planning and ordering of the Old Testament system is exonerated. The perfect unity of the Bible's teaching on the priesthood is shown by this minute fulfillment of these Old Testament predictions concerning Christ’s work as High Priest.

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