Melchizedek – Hebrews 7

Introduction

Well, a pleasant good morning to all, and certainly welcome to those who are visiting. I had wondered with the weather being the coldest morning, I think we’ve had thus far here in Orlando, just what kind of attendance we’d have at the 9 o’clock hour. But I’m so pleased that you’re able to be out. We have some visitors with us as well. In Genesis chapter 14, is an account in the life of Abraham that, as we read it, may seem rather insignificant and unimportant, and we may really wonder, well, why is it there? It’s a story that occurs shortly after Abraham and his nephew Lot had separated. You may recall as their flocks, uh herdsmen began to strife between the two because of the the many flocks and herds they had, and so Abraham gave Lot the choice, you pick where you would like to dwell.

And he chose the the fertile plain of Jordan near Sodom. And that’s in the thirteenth chapter. In the 14th chapter, then it begins by telling about how there were some kings from the northern territory that came down after having been served for so many years and then rebelled that refused to pay tithe to them. So they came down to, of course, I guess to get them in line, so to speak.

And as they were heading back up toward the north, Abraham took his three hundred and eighteen men who had been trained and go after them, defeat them in battle, and therefore recovers Lot and his family, and also some goods. I’m going to read from Genesis 14, and beginning in verse 14, the scripture here says, When Abraham heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house and went in pursuit as far as Dan. He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hoba, which is north of Damascus. So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people.

And the king of Sodom went out to meet him at the valley of Shabay, that is the King’s Valley, after his return from the defeat of Keter Lama and the kings who were with him. Then Melchizedek, king of Salem, brought out bread and wine. He was priest of God most high. And he blessed him and said, Blessed be Abram of God most high, possessors of heaven and earth, and blessed be God most high who has delivered your enemies into your hand. And he gave him a tithe of all.

Tithes unto him and then receive the blessing from him. As we go through the rest of Genesis, we never read about Melchizedek again. In fact, in the Old Testament, we only read about him one other time. And that’s in Psalm 110 in a prophecy about the Messiah, and how that the Messiah would both serve as a king and a priest, and it’s prophesied there that he would be a priest after the aura of Melchizedek. Only in Psalm 1104, and in Genesis 14 is the name Melchizedek even mentioned. But if you were with us at the beginning this morning, when Dennis read from Hebrews chapter 7, verse 4, the scripture says, consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.

If you’re visiting with us this morning, I may explain that for the last several weeks I have been preaching the 9 o’clock hour, going through the book of Hebrews. And so our lesson day has come to Hebrews chapter 7, and I want to talk with you about the first 16, 17 verses of Hebrews chapter 7, in which much is said about Melchizedek. And how it is that Abraham paid tithes unto Melchizedek, that Melchizedek is greater than Abraham. Now when you think about it, to the Jew, to the mind of the Hebrew, who as this letter has been written to, he may pause and say, wait a minute. How could anyone be greater than Abraham in the service of God? Don’t you remember that Abraham was the one who was chosen to be the father of many nations, and particularly he is the father of the Hebrew nation, out of which, as Genesis chapter 12 and verse 3 would say, of his own lineage, God would raise up one through whom he would bless all people.

That is speaking of Christ coming from the lineage of Abraham. Not only was Abraham the father of that nation out of which the Savior would be born, he is called in three different places in the Bible, particularly even in the New Testament in James 2 23. He’s the friend of God. What a great man Abraham was. And yet this man Melchizedek is greater. Why is Melchizedek greater? And what is the significance of the fact that Abraham paid tithes to Melchizedek? Now, right off you may say, well, so what? You know, what do we know about Melchizedek? Frankly, he’s mentioned some nine different times in the book called Hebrews. Something significant about him. And if you were with us when we went in chapter 5, you may recall how that it’s in chapter 5 that the name Melchizedek is first mentioned to us.

But even then, the writer of Hebrews sort of pauses and says in Hebrews chapter 5, after saying he was called by God as high priest according to the order of Melchizedek, of whom we have much to say, and hard to explain, since you become dull of hearing. Now, if you don’t understand much about Melchizedek, especially even after we’ve talked about it today, I’m going to let you go back and be reproved by the writer of Hebrews. For in chapter 5, verses 10 through 12, the writer says, Yeah, we have a lot to say about it. And it’s more difficult to understand. Seeing you are dull of hearing. In other words, if you close your mind to this matter, then you’re the one, he says, who ought to be teachers, time has passed, that you ought to be teachers, but you have need of someone teaching you again.

So the Hebrew writer even says, Yeah, there’s some things more about Melchizedek that may be more difficult to understand. But don’t blame God for it. Blame yourself. Think about it. Who is Melchizedek? And why is he so important? Well, let’s go to chapter 7, where he then begins again to talk about this great man, Melchizedek. In chapter 7, I’m reading from Hebrews 1, verse 1. For this Melchizedek, 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 translated king of righteousness, and then also king of Salem, meaning king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed, those who are of the sons of Levi who received the priesthood have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham. But he whose genealogy is not derived from them, received tithes from Abraham and blessed him who had the promises. Now, beyond all contradiction, the lesser is blessed by the better. Here, mortal men receive tithes, but there he receives them of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak. For he was still in the loins of his father when Melchizedek met him.

Therefore, if perfection were through the Levitical priesthood, for under it the people received the law, what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron. For the priesthood being changed, of necessity there is also a change of the law. For he of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. And it is yet far more evident if in the likeness of Melchizedek there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

For he testifies, you are a priest forever, according to the order of Melchizedek. That verse quoted from Psalm 110, verse 4. Now let’s pause and take a look. What’s he argued here? What’s the point that he’s made? First of all, when he introduces the subject of Melchizedek in verse 1, he speaks as a priest of the most high God. No doubt Abraham recognized that’s why Abraham paid tithes to him. But what do we know about him? What made him a priest? That’s a part of the Gentile world that we really are not have no re uh revelation from God about it. But re Abraham knew him to be a priest of God. And he’s the one who met Abraham when Abraham returned from the slaughter of the kings, and of course saved Lot and his family.

But he says, verse 2: to whom Abraham gave a tenth part of all. Now, who is he? Well, his name literally means King of righteousness. And then also King of Salem, meaning King of peace. So whatever we want to know about Melchizedek, it is, he’s the king of righteousness and the king of peace. At least the Bible records that about him. But verse 3 seems rather strange. He’s without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God. Well, that didn’t mean that Melchizedek was immortal. But it simply says we have no record. Who were his parents? Where did he come from? And when did he die? We have no record more about Melchizedek than this.

So he stands sharply in the scripture as a great man, but we don’t know anything more about him than that. But God is the one who made him great. Now, as he continues, he just says, consider how great he was. Verse 4. Because even Abraham gave a tenth of the spoils and received blessing from him. And indeed, those who are the sons of Levi who received the priesthood have a commandment to receive tithes from the people. What do you say? Now to us, what it means to be a priest, or certainly a high priest, may not be that significant. To the Western mind. We don’t think that much. We know the scripture says that Christ is a high priest, but so what does that mean to you?

We read it, do we really understand it? But if you’re writing to Hebrews, to the Jewish mind, it’s a very significant, important point. Who’s the high priest? Because he is the one who stood between man and God. It’s the high priest who is to enter into the holy of holies once every year and offer the sacrifice for the sins of the people. It’s the high priest who would approach the mercy seat of God and there offer the blood of the sacrifice that’s made in the seventh month of every year, the day of atonement. It’s the high priest, but also it’s important. What gives him the right to be a high priest? He must come from the lineage of Levi, particularly from Aaron. That’s the lineage. And they were very careful to always check the lineage.

He must fit the qualifications, or he couldn’t be a high priest. But Melchizedek certainly didn’t come from Aaron. Levi, in fact, is the great grandson of Abraham. So he comes after Abraham paying tithes to Melchizedek, and in effect, because Levi is the great grandson of Abraham. You might say, Abraham here, Levi paid tithes through the lawns of Abraham. In effect, but the fact that Abraham paid tithes in all his genealogy since they are also attributed as having paid tithes to Abraham. And that’s really what verse 6 would say. He whose genealogy is not derived from them, received tithes from Abraham. Blessed him who had the promises. And beyond all contradiction, the lesser is blessed by the better. Here, mortal men receive tithes, but there he received them, of whom it is witnessed that he lives.

Abraham paid tithes to a man, though we don’t know anything about his predecessor or those who follow no, we don’t know any genealogy of him. He’s greater than Abraham, and he received tithes of Abraham. And in verse 9, even Levi, who receives tithes, paid tithes through Abraham, so to speak. For he was still in the loins of his father when Melchizedek met him. Now, after all that lead up, whenever you see the word therefore in the Bible, there’s a conclusion being drawn, right? So in verse 11, there’s a conclusion. Therefore, if perfection were through the Levitical priesthood, because it’s under it the people received the law, what further need was there that another priest should rise according to the order of Melchizedek and not be called according to the order of Arabic.

1. There Is a Change in the Law

So what? Is the point? And the point is, perfection was not under the law of Moses. Remember, he’s writing to a people who are now Christians who are tempted to be going back unto the Judaism, to going back even to serving under the law of Moses. And he’s saying, if you were under perfection under that law, you wouldn’t need a new covenant. But it’s obvious perfection was not under that first covenant. And verse 12, priesthood being changed, of necessity there’s also a change of the law. There’s a change. You and I are not under the law of Moses. We’re under the gospel of Jesus Christ, the law of Christ for that matter. And verse 13, for he of whom these things are spoken belongs to another tribe.

Jesus Christ did not come of the tribe of Levi. Jesus Christ was of the tribe of Judah. How could Jesus Christ be our high priest? And as we go through Hebrews, I pointed this out already, there are nine different chapters of the 13 chapters of Hebrews. Nine different chapters speak of Christ as our high priest. How could he be a high priest? If you’re under the law of Moses, the high priest had to come from the tribe of Levi. Jesus Christ was born from the lineage of Judah. How can he be a priest? So what’s what verse 14 says? For it is evident that our Lord arose from Judah, of which tribe Moses spake nothing concerning priesthood. It’s as though you draw the conclusion. Since Moses, since the law of Moses said nothing about a priest from Judah, Jesus couldn’t be a high priest.

He’s not of the tribe of Levi. But verse 15, it is yet far more evident if in the likeness of Melchizedek there arises another priest who has come not according to the law of a fleshly commandment. It wasn’t because he fit the tribe, the law of Moses. He didn’t qualify that way. But according to the power of an endless life. It’s according to prophecy fulfilled. For he testifies, and there he quotes Psalm 110, verse 4, you are a priest forever according to the order of Melchizedek, the one who is even better than Abraham, and better than those of the tribe of Levi who are priests. The point.

I will read on from verse 18, and I’ll say here’s one conclusion, obviously, when verse 18 and 19 says, for on the one hand, there is an annulling of the former commandment because of its weakness and unprofitableness. For the law made nothing perfect. On the other hand, there is a bringing in of a better hope through which we draw near to God. And what we learn, and I’m sure this audience would already say, we don’t follow the law of Moses. We understand the law of Moses was given by God. It was given to the children of Israel, and by that they were witnessed as either servants of God or they were of the heathen. They could be punished for their sins under the law of Moses.

Animal sacrifices were in the law of Moses. But we don’t serve that law. It was imperfect. It did not provide forgiveness of sins. The blood of bulls and goats will not take away sin, Hebrews 10 in verse 4 says. So though the law of Moses was given by God, it was imperfect so far as saving or providing the means of salvation for mankind. Here’s the first lesson obvious. Unfortunately, there are some in our own generation of time who do not understand the difference between the Old Testament and the New Testament. And sometimes there are those who search back to the Old Testament and they think they’ve kind of proven that it’s all right to do so long as you find it in the Bible. Now, very perfect illustration of that is if you’ve ever talked to someone about instrumental music and worship.

Why don’t we use instrumental music in our worship today? And you may have somebody say, Well, don’t you know it’s that David did. And David, under the commandment of God, for that matter, introduced instrumental music in worship. So why don’t we today? And you know, it just flies right over the head of many people. Then we say, well, because that’s not in the gospel of Jesus Christ. It’s not in the New Testament. It’s not authorized, it’s part of the law of Moses. And in fact, we don’t serve the law of Moses. David also offered animal sacrifices. David also had more than one wife. David did a lot of things that we don’t do today because, though it was right for him under the law of Moses, we don’t serve under that law of Moses today.

2. Silence of the Scripture Does Not Authorize

And then we may go into other verses, like passages that speak how that the law was nailed to the cross, Colossians 2. And that no longer do we serve under that first covenant, 2 Corinthians chapter 3, and other places, especially in the Hebrew text. So, point number one. Why is it important that Christ is after the order of Melchizedek? Because that means there’s a change in the law. Otherwise, he couldn’t be our high priest if there’s not a change in the law, because the law of Moses said the high priest had to come from the tribe of Levi. Second lesson so important for us to glean from this today is verse 14. What does he say about it? It is evident that our Lord arose from Judah of which tribe Moses spoke nothing concerning priesthood.

So what? I tell you, here’s what. You ever talk to people about how we find Bible authority for what we do? And somebody says, Well, the Bible doesn’t say thou shalt not do that. Where does it say thou shalt not use instrumental music in worship? It doesn’t say it, does it? It’s not a specific statement. So, what you have to come back in passages like this as well, silence of the scripture does not authorize. If silence of the scripture authorizes, then Jesus could have been a priest, though he came from the tribe of Judah. But the obvious illustration is he couldn’t be a priest because he’s from Judah, and the Bible is silent of giving authority for anyone who’s from the tribe of Judah to be a priest.

I don’t tell you that’s an important principle of how to establish Bible authority. That we do what is said, we do not add to that nor subtract from that. That the Bible is complete and it’s full, and many verses could be given to show that very point. But the silence of the scripture doesn’t authorize sprinkling, does it? The Bible doesn’t say thou shall not sprinkle. The Bible doesn’t say thou shall not burn incense.

The Bible doesn’t say, and you could just go on and on and say, well, the Bible doesn’t say thou shalt not, for a lot of things that we understand are wrong because it is not authorized. It’s not given in Scripture. And what is given in the Scripture was that a higher priest had to come from the tribe of Levi and the specific lineage of Aaron. Jesus would not have qualified. Except there’s been a change in the law. And today we do not look to the Old Testament to learn about the church, its identity, its organization, and how we worship today. We come to the gospel of Jesus Christ and find in the New Testament the authority for what we do. As we assemble today, we’ll say, well, here’s the scripture for it.

3. We Are Priests

We sing. Why? Well, there are passages like Ephesians 5 19 and Colossians 3, verse 16, 17. There are passages that give us authority today. And we sing, therefore, in worship of God, because that’s what New Testament Christians did. And trying to follow the Scripture without change, that’s what we do today. That’s how simple that is. But not only does this text tell us that we have a change in the law, no longer under with all are we under the law of Moses. Also that it teaches us that silence of the scripture does not give authority for us to add to what is said. But a third point is that I think very important, and that is that we are priests. We have a high priest, Jesus Christ.

You ever thought about being a priest? Now our Catholic friends and not only that, but also in the Anglican church, may have a priest to whom people go and make confession. But you, if you’re a Christian, are a priest. Jesus being our high priest. Passages like in Revelation chapter 1 and verses 5 and 6, where and introducing the revelation stuff. It speaks how that there’s grace and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, from Jesus Christ, the faithful witness, the firstborn from the dead, the ruler over the kings of the earth, to him who loved us and washed us from our sins in his own blood, and has made us kings and priests to his God and Father.

To him be glory and dominion forever and ever. Amen. We are priests. That is, we offer sacrifices unto God. We offer ourselves, for example, in Romans chapter 12. We become living sacrifices. We commit our lives solely and wholly to Him. Hebrews 13 and 15, we offer the sacrifice of praise from our lips. There’s sacrificing on our part as people who our mediator is Jesus Christ. He is the one who has entered the holy of holies and offered sacrifice for our sins, and through him we find the forgiveness of sin and the hope of life everlasting. But we are able to communicate directly with God ourselves. When we pray. We pray through Jesus Christ our mediator, but we believe our prayers are heard by the Father Himself and can be answered by Him.

We are priests after the order of Jesus Christ, who is our high priest. 1 Peter chapter 2. And in verse 5, the scripture says, You also as living stones are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. And then in verse 9, 1 Peter 2 9, you are a chosen generation, a royal priesthood, a holy nation, his own special people, that you may proclaim the praises of him who called you out of darkness into his marvelous light. What a privilege to think of ourselves as priests. But then finally, I think there are three lessons, or at least four that are significant from our text. Not only that we are under a different law than the law of Moses, and secondly, that silence of the scripture does not give authority to add to his word.

4. Giving to God Is a Response to His Gift

And thirdly, that we are priests able to offer spiritual sacrifices and directly we worship the Lord. But then fourth, that giving to God is a response to his gift to us. What do we see in Abraham? This is before the law of Moses. After indeed he had won the battle and had some goods that were secured through that battle against Kedaralama and the others of those kings of the north. What did he do? He paid tithes to Melchizedek. He gave at least a tenth of the portion of what he’d received. A principle you might say learned even through Abraham that he gave off what he had had been delivered to him through the hand of God. How many times do we think of ourselves? Giving is a choice on our part, but it ought to be a choice of our response of love to God.

It is an act of love. 2 Corinthians 8 describes. It is something that we do on the first day of the week, but it shouldn’t be an attitude of, well, the, you know, it comes the collection plates going by, and I need to put something in it. It’s not that attitude at all. It ought to be an attitude of thanksgiving that God has blessed me, and I’m able to return unto him a portion of what he has made possible for me. It is an attitude of supporting the work of God because God has blessed me with material possessions. Giving ought to be something that we feel as a privilege, not just as a requirement, that we give in thanksgiving unto the Father.

Conclusion

Let’s close with a prayer, and then we will be assembling to our Bible classes thereafter. Bow with me, please. Almighty God, our loving Father. We’re so thankful for your love. We’re so thankful for the Holy Spirit in revel revealing to us your love, manifested in so many ways, especially through the gift of Jesus Christ, your only begotten Son, who gave Himself that we might have life, the forgiveness of sins, and the promise of life everlasting. And I pray, Father, that you bless us that we will understand the power of your word. And that we’ll not just refuse to say, well, Melchizedek, is you know that’s a kind of a hard subject. But rather there be an attitude of wanting to learn and wanting to grow in the faith that we might even be able to teach others while we believe as we do and practice as we do.

May we ourselves be lifted up to the study of your word. Bless us now as we go to our Bible classes and bless each of the teachers. They’ll be able to speak with clearness of mind. And we pray that each student will apply and receive such lessons that will edify and strengthen us to a closer walk with you. Guide us and keep us safe as finally. In the name of Christ we pray. And amen.