Be – Melchizedek Was a Type of Christ 7: 1-3

Melchizedek Was a Type of Christ
7: 1-3

Melchizedek was a type of Christ DIG: Read Genesis 14:18-20 and Psalm 110:4-5. What picture do you get of Malki-Tzedek from these verses? How did Abraham regard him? What does Malki-Tzedek’s name and city mean? How did Abraham’s tithe and the blessing of Melchizedek demonstrate the greatness of Melchizedek? How do the lack of recorded genealogy and the lack of a record of death illustrate how Melchizedek was chosen? Does the writer of Hebrews really mean that Malki-Tzedek was an eternal being?

REFLECT: In your own life, how have you seen a parallel between righteousness and peace? Who in your life has been a godly example, someone who you have looked up to and try to follow, albeit, imperfectly? Have you been raised to believe that the Bible teaches you must tithe a tenth of your income whether it be gross or net? Here, and in Genesis 14, are the scriptures some point to for the need to give ten percent. Now how do you feel about giving freely and generously from the best that you have?

As John MacArthur states in his commentary on Hebrews, in biblical study, a type refers to a person, practice or ceremony in the TaNaKh that has a counterpart, or antitype in the B’rit Chadashah. In that sense the type is predictive; it pictures or prefigures a person, practice or ceremony. The type, though it is historical, real, and of God, is nonetheless imperfect and temporary. The antitype, on the other hand, is perfect and eternal.

The bronze snake that God commanded Moshe to set on a pole (Numbers 21:8), for example, was a type of Messiah’s being lifted up on the cross (John 3:14). The Passover lamb was a type of the Lamb of God (see the commentary on Exodus, to see link click Bw – Christ and the Passover) who was sacrificed for the sins of the world (John 1:29; Rev 5-5-8). Melchizedek was also a type of Christ. The Bible gives very little historical information about Malki-Tzedek. All that we know is taken from Genesis 14, Psalm 110, and Hebrews 5 to 7. The most detailed information, however, is here in Hebrews 7:1-3. It is important to understand that even though Melchizedek was in no way the equal of Messiah, his unique priesthood, and even his name, typifies Yeshua and His work, in a number of significant ways.

The writer first introduced Malki-Tzedek in Chapter 5, but before he could explain the significance of this ancient king-priest, he gave the third (see Ba – You Have Become Dull of Hearing) and fourth (see Bb – Once Fallen Away, It is Impossible to be Brought Back to Repentance) warnings to unbelieving and hesitating Jews who could not bring themselves to accept Christ as their Lord and Savior. Afterwards he encouraged the true believers in that Messianic congregation about the security of their salvation (see Bc – We Have This Hope as an Anchor for the Soul), where Jesus is said to be our Great High Priest forever, in the Order of Melchizedek (Hebrews 6:20b). Now the writer returns to this very interesting type of Christ.¹⁶²

When Abraham came to Shalem, he found a Gentile priest of God, ministering to believers in that city whose name was Malki-Tzedek. The ancient name of Jerusalem was Jebus. When Melchizedek was the king and priest of Shalem, it was called Shalem. The last part of Malki-Tzedek’s name is Tzedek. This was a Jebusite dynastic name. Many years later when Joshua came into the Land, he fought against the king of Jerusalem whose name was Adonai-Tzedek (Joshua 10:1). Hence, Melchizedek’s name was a Jebusite dynastic name.

The Levitical priesthood: First, the entire tribe of Levi was dedicated by ADONAI for religious service, but only those priests who were descendants of Aaron could minister in the Temple. The other Levites served a helpers to the priests. The priesthood was strictly Jewish and strictly national. Second, a Levite could not be king, in fact, they were just ordinary subjects. They were set aside as a first fruit to YHVH for special priestly service (Numbers 8:14-16). Third, the priestly sacrifices, including the one by the high priest on Yom Kippur, were not permanent. They had to be repeated continually. They provided no permanent forgiveness, righteousness or peace. Fourth, the Levitical priesthood was hereditary. A man who served as a priest did so because he was born into the right family, not because he lived the right life. In fact, unless a person could prove he was a descendent of Aaron, he was disqualified from the priesthood (Numbers 16-17). When the Jews returned from the Babylon Captivity, many claimed the office of priesthood. But some could not prove they were direct descendants of Aaron and were disqualified (Ezra 2:61-63; Nehemiah 7:63-65).¹⁶³ Fifth, just as the effects of the sacrifices were temporary, so was the time of priestly service. A priest served from the age of 25 to the age of 50, after which his ministry was over (Numbers 8:24-25).¹⁶⁴

Melchizedek’s priesthood was superior to the Levitical priesthood in every way, but six specific examples are given in these verses.

1. Malki-Tzedek’s priesthood was universal, not national: Abraham met this priest of the God Most High on his way back from the slaughter of the kings and blessed him” (Hebrews 7:1 CJB quoting Genesis 14:18-20a CJB). Not only was he king of Shalem, but he was also a cohen of Ha’Elyon; therefore, he was both king and priest.

In relation to Isra’el, God took the name of YHVH (see Ac – Introduction to Hebrews from a Jewish Perspective: The use of ADONAI). As a result, the Levitical priests were priests of YHVH. The Israelites were God’s people and the Levites were God’s priests. Malki-Tzedek, however, was priest of the God Most High. God only has one name, YHVH. All the other names that we use for Him are attributes of that name. Therefore, God Most High, or Ha’Elyon, is a more universal attribute of God. It represents YHVH as possessor of heaven and earth, Ha’Elyon is above all national distinctions. He is YHVH over both Jew and Gentile, and His priesthood is universal, just like Malki-Tzedek’s (Genesis 14:18).

This was extremely important for the Jews who had accepted Yeshua as Messiah, as well as those who were considering putting their trust in Christ. To them, there was no other priesthood established by Ha’Elyon but the Levitical priesthood, which was restricted to Isra’el. But here, they are reminded that their father Abraham, the first Jew, offered tithes to another type of priest. This priest served the God Most High, and he lived hundreds of years before the Levitical priesthood came into existence. It was as if the Ruach ha-Kodesh was saying to those unsaved Jews, “Even your own Scriptures recognize the priesthood that is not only completely different from that of Aaron, but existed long before his time.” This was an extremely powerful argument.

2. Melchizedek’s priesthood was royal, and the Levitical priesthood was not: Malki-Zedek was himself a king. Four times in these first two verses he is referred to as a king. Melchizedek’s universal priesthood and his royal office beautifully typify Yeshua as Savior and Lord, the perfect priest-king. Although never realized in Isra’el, the prophets predicted the dual role of priest-king. Speaking of the coming Messiah, Zechariah writes: It is He who will build the temple of ADONAI, and He will be clothed with royalty and will sit and rule on His throne. And He will be a priest on His throne. And there will be harmony and peace between the two offices (Zechariah 6:13). In his psalm that mentions Malki-Zedek, David also looks forward to the Messiah who will be both Priest and King. The LORD says to my Lord, “Sit at My right hand until I make Your enemies a footstool for Your feet.” The LORD has sworn and will not change His mind, “You are a priest forever in the Order of Melchizedek” (Psalm 110:1 and 4).

Because Salem was an ancient name for Jerusalem, Melchizedek ruled over YHVH’s special city, His holy city that was always close to His heart. For ADONAI has chosen Tziyon, He has wanted it for His home, saying: This is My resting-place forever, I will live here, for I have desired it (Psalm 132:13-14 CJB). We are not told exactly when Ha’Shem first considered Yerushalayim to be His holy city, but He had a faithful king who was a faithful priest there even in the time of Abraham – many centuries before Isra’el’s priests ministered there, and Isra’el’s kings ruled there. Therefore, because Maliki-Zedek was both a king and a priest, his priesthood was better than the Levitical priesthood. And because Melchizedek foreshadowed Christ, His priesthood is better than the Levitical one.

3. Malki-Zedek received a tithe from Abraham: Also “Avraham gave him a tenth of the choicest spoils” (Hebrews 7:2a CJB quoting Genesis 14:20b CJB). Although Melchizedek was a king, he had not fought with Abraham against Kedorlaomer (see the commentary on Genesis Ec – When Abram Heard Lot Had Been Taken Captive, He Went in Pursuit as far as Dan). Nor do we have any record, or reason to believe, that Malki-Tzedek had ever performed any priestly service for Abraham. However, Abraham simply recognized Melchizedek as a deserving and faithful priest of Ha’Elyon and consequently gave him a tithe from the best of his spoils of war. It was a voluntary act revealing thanks to God. Abraham was under no obligation, no law or commandment, to give Melchizedek anything. He gave freely and generously, and he gave from the best that he had, not his leftovers.

Under grace, we are free of the demands of the Torah. The B’rit Chadashah specifies no definite amount or proportion to our money that we are to tithe to God. But this doesn’t mean that our giving is optional, or that it should depend on our whim or personal feeling. It means that the basis for our giving should be our love and devotion to ADONAI, in gratitude for His immeasurable gift to us. Just as Malki-Tzedek’s priesthood is a type of the priesthood of Jesus Christ, so Abraham’s giving to Melchizedek is a type of what our giving to the Lord should be. It is not a type in giving a tenth, but in it’s being from his choicest possessions and being given freely, not because of any legal requirement (see the seven principles of scriptural giving in the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others).¹⁶⁵ The point here is that giving a tithe was recognition of superiority. Abraham, by tithing to Melchizedek, was recognizing Malki-Tzedek’s superior position. The fact that Yeshua functions as a priest in the Order of Melchizedek shows His is a better priesthood.¹⁶⁶

4. Melchizedek’s priesthood was righteous and peaceful: There was no permanent righteousness or peace related to Aaron’s priesthood. Although we have no historical record of his monarchy, we are told that Melchizedek was both a king of righteousness and a king of peace. Now first of all by translation of Malki-Tzedek’s name, he is “king of righteousness,” and then he is also king of Shalem (Jerusalem), which means “king of peace” (7:2b CJB). The word shalom, which not only means peace but also health, integrity, wholeness. His name and title characterized two things about his reign; he ruled in righteousness, which is what his name means, and he ruled in peace, which is what Shalem means. These two characteristics are also mentioned of the future reign of Messiah (see the commentary on Isaiah Ck – He Will Be Called the Prince of Peace).

Malki-Tzedek, though a king of righteousness and peace, could not make people righteous or give them peace. His priesthood was a better type of Messiah’s than the Levitical, but it was still only a type. Only a Divine Priest could give righteousness and peace. Therefore, since we have been justified [counted righteous] by faith, we have peace with God through our Lord Jesus Christ (Romans 5:1). That is the necessary order: righteousness and then peace. Messiah gives us peace by giving us His righteousness. The fruit of righteousness will be peace; its effect will be quietness and confidence forever (Isaiah 32:17).

What the blood of bulls and goats couldn’t do (10:4), the blood of Jesus Christ did. The Levitical sacrifices lasted only until a person sinned again. Yeshua’s sacrifice, however, lasts throughout eternity. Once reconciled to YHVH through Messiah, we will never be counted as sinful again, but as righteous throughout eternity. Christ alone is the true King of Righteousness. What the psalmist says so beautifully, in ADONAI, “righteousness and peace kiss each other” (Psalm 85:10b). The two things that mankind have longed for are a sense of righteousness before God and of being at peace with Him. These blessings have kissed each other and become a reality in Jesus Christ. Melchizedek pictured that.¹⁶⁷

5. Malki-Tzedek’s priesthood was personal, not hereditary: There is no record of his father, mother, ancestry, birth or death; not meaning that his parents did not exist but only that there was no record of them (7:3a CJB). This is significant, for it indicates a different type of priesthood from the Levitical one, in which a person’s genealogy was critical. In Isra’el, no man was allowed to exercise priestly functions unless he belonged to the family of Aaron. The point here is the Melchizedek’s origin is irrelevant to his priesthood, whereas to the Levitical priesthood genealogy was everything. When the Bible says: There is no record of his birth or death (7:3b CJB), it refers to the fact that the historical record is silent regarding his birth and death. Consequently, his priesthood was timeless; there is no record of it ending. While the Levitical priesthood had a definite beginning and a definite ending, there is no record of Melchizedek ever being succeeded by another priest.

In this Malki-Tzedek was a type of Christ, not because Jesus had no genealogy, but because His genealogy wasn’t significant in regard to His priesthood. To be sure, the Lord’s genealogy is important (see the commentary on The Life of Christ Ai – The Genealogies of Joseph and Mary). But His lineage is not traced to Aaron or Levi, but to Judah. He was not qualified for the Levitical priesthood. Like Melchizedek, He did not have a priestly genealogy because He needed none. Jesus Christ was chosen as a priest because of His personal worth. He was chosen because of who He was, not because of who His parents were. Jesus became a priest not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life (7:16 CJB).¹⁶⁸

6. Melchizedek’s priesthood was eternal, not temporary: As previously stated, individually, a priest served only from the time he was 25 until he was 50. No priest, no matter how faithful, could serve more than 25 years. In addition, collectively, the priesthood was also temporary. It began in the wilderness, when the covenant with Moshe was made and the Torah was given. It ended when the Temple in Jerusalem was destroyed in 70 AD. The Levitical priesthood was only viable during the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of Torah).

Melchizedek’s priesthood, however, had no such time or dispensational limitations. He continues as a priest (Hebrew: cohen) for all time (7:3c CJB). It wasn’t that he lived forever, but that the Order of Melchizedek in which he ministered would last forever. This fact enables the author to develop the midrash that Malki-Tzedek continues as a cohen for all time, like the Son of God. Yeshua, who had no human father (Matthew 1:18-25) and who existed as the Word before His birth (John 1:1, 14), and continues to exist after His death. It is important to note that the likeness of Melchizedek is not to Messiah as Son of Man, but to Him as Son of God. As Son of Man He was born and died. However, as Son of God, He continues as a cohen for all time.¹⁶⁹ The fact that we have no biblical or other record of the beginning or end of Malki-Tzedek’s personal priesthood merely symbolizes the eternity of his priestly order. It is a type of Christ’s truly eternal priesthood. But because Yeshua lives forever, He has a permanent priesthood. Consequently, He is able to save completely those who come to God through Him, because He lives forever to intercede for them (7:24-25).

Some teach that Melchizedek was a pre-incarnate Christ, but this cannot be true for four reasons. First, the writer states that Malki-Tzedek was like the Son of God, not that he was the Son of God in the TaNaKh. Second, According to Hebrews 5:1, one of the prerequisites for the priesthood was that the priest had to be human. Yeshua did not become a man until the Incarnation when He was conceived by the Ruach ha-Kodesh in the womb of Mary. Before that time Jesus appeared in the form of the Angel of the LORD. Anytime the Angel of the LORD appears in the TaNaKh, it is always an appearance of the second Person of the Trinity (Genesis 16:7-11 and 22:11; Exodus 3:2; Numbers 22:22-35; Judges 6:12; Second Kings 1:3 and 15; Isaiah 37:36). Third, Psalm 110:4 distinguishes Melchizedek from the Messiah. Fourth, Malki-Tzedek couldn’t have been a theophany because in the TaNaKh theophanies appeared and disappeared; they held no long-term office. But he was king of the city-state of Shalem. Malki-Tzedek was a real man. He was not the pre-incarnate Christ, but he was a type of the Messiah.¹⁷⁰

Yeshua was born to die. Isaiah tells us that Adonai ELOHIM gave Jesus a well-instructed tongue, to know the word that sustains the weary. He wakens Me morning by morning, wakens My ear to listen like one being taught (Isaiah 50:4). By the time He was twelve, He knew who He was (see the commentary on The Life of Christ Ba – The Boy Jesus at the Temple), and He knew His destiny. Adonai ELOHIM has opened My ears; I have not been rebellious, I have not turned away. I offered My back to those who beat Me, My cheeks to those who pulled out My beard; I did not hide My face from mocking and spitting. Because Adonai ELOHIM helps me, I will not be disgraced. Therefore, I have set My face like a flint [toward Jerusalem] and I know I will not be put to shame (Isaiah 50:5-7). When they nailed Him to the cross, saying: King of the Jews, they might as well have written: Melchizedek, King of Righteousness.

Finally, Malki-Tzedek shows us that when Messiah was raised from the dead and ascended to the heavenly Tabernacle, He took up an eternal priesthood, becoming a priest for our salvation forever. And because He lives forever, there will never be a time when our Great High Priest cannot show His blood that was shed for you. When you die and are presented before God’s throne, He will be there, pointing to the wounds He suffered upon the cross, charging your debt to the account He has already paid. His priesthood is eternal, never-ending, and secures eternal life for you (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer).¹⁷¹