Hebrews Chapter Seven, The Seat Of Blessing

 

Hebrews 7:6 but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. [7] Now beyond all contradiction the lesser is blessed by the better.

 

The first word to focus upon in verse 6 is “genealogy.” Used also in verse 3, it is translated “descent” in the KJV, but verses 3 and 6 actually coming from different terms. Verse 3 incorporates the whole phrase, “without genealogy” when translating and is taken from the term, “agenealogetos,” which means, “unregistered as to birth.” 

Putting it as simply as possible, Melchizedek had no birth records. Remember for the Hebrews record keeping was an important affair. Their genealogy was also their pedigree, and if attestation of inheritance could not be proven exclusion from Israel’s covenant promises might have resulted.

 

An example as to the severity of this is found in Ezra. We read, “And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not identify their father’s house or their genealogy, whether they were sons of Israel…These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled,” Ezra 2:59, 62.

 

The second use of the word “genealogy” or “descent, KJV” is from the Greek, “genealogeo,” and means, “to reckon by generations i.e., trace by genealogy.” Verse 6 states explicitly that Melchizedek’s entitlement to the tithe and priesthood is not derived from Levi, primarily because Melchizedek was before Levi. Verse 3 states in the negative that Melchizedek’s lineage cannot be traced. He is figuratively and literally, “without genealogy.” Note also that Melchizedek, king of Salem and priest of God Most High, was not of Jewish descent. Were he simply a man he certainly is not one of the members of the tribes of Israel, for he predates it, being a contemporary of Abraham before the patriarch begot Isaac.

 

It is notable that Melchizedek blessed believing Abraham, already the inheritor of God’s promises. God gave him a command, followed by a sure result should Abram obey by faith. “I will make you a great nation; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed,” Genesis 12:2, 3. Yet we find Melchizedek in the seat of blessing, and Abram, in victory, in the seat of reception. After Melchizedek blesses Abram and receives the tithes the king of Sodom attempts to partake of that blessing. “Give me the persons (the captives), and take the goods for yourself,” Genesis 14:21. Abram rebukes Sodom’s king, perhaps in Melchizedek’s presence, saying, “I have raised my hand to the Lord, God Most High, the Possessor of heaven and earth…that I will not take anything that is yours,” Genesis 14:22, 23. Abram was reminded in the wake of his victory who had provided it. He was jealous that human contrivance would not be confused with divine superintendence when it came to his fortunes, trusting in God rather than kings.

 

The author reasons as an incontrovertible fact that the less is blessed by the greater. Hebrews 6:16 reminds us, “For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.” Like grace and worship, blessing and swearing are part of a vertical exchange, so to speak. Grace is God’s condescending love reaching down to humanity; worship is man’s expression of love to God. Blessing (in the sense we’re concerned with presently) comes from the divine to mankind; whereas swearing is man’s desire to adjoin himself to the integrity and immutability of someone greater than himself. There is a giver, and there is a recipient. Melchizedek stood as El Elyon’s mouthpiece, blessing Abram for his reliance upon the God he served, and ultimately praising God for delivering Abram out of his enemy’s hands. The tithe Abram gave was, once more, unlike the Levitical tithe. The priesthood under Levi needed the tithe; it sustained him; it was his livelihood. Melchizedek was king of Salem and high priest of God Most High, but Abram was not a resident of the place he hailed from. He did not need Abram’s tithe. Abram gave in a manner the apostle Paul commends. “Not that I seek the gift, but I seek the fruit that abounds to your account,” Philippians 4:17.

 

For Paul it wasn’t that material goods were ministered; rather, it was the spirit in which they were ministered. The Philippian church produced spiritual fruit with their generosity toward Paul, and likely toward others, too. “He who has pity on the poor lends to the Lord, and He will pay back what he has given,” Proverbs 19:17. Giving out of filial love, not by the orthodoxy of any commandment, is well liked by God. Melchizedek gave first, not only the blessing, but bread and wine to refresh Abram, to which Abram responded in sincere faith. The king of Sodom endeavored the same, trying to ingratiate himself to Abram with a different motive back of it, and found rebuke. When Simon attempted to buy the Holy Spirit with money Peter sharply rebuked him as well, stating, “You have neither part nor portion in this matter, for your heart is not right in the sight of God,” Acts 8:21. Abraham gave freely, not expecting some return from his material loss. Our tithe to God as Christians ought to be the finest of our lives. Not church attendance or donations, but filial piety expressed toward God by conforming our lives, so that we honor Him instead of ourselves.