Hebrews Chapter Six, Christ's Priesthood

 

The picture is painted of Jesus Christ as God’s eternal High Priest, who enters the Holy of Holies in Heaven into the presence of the Father to mediate the covenant ratified by His blood shed on the cross for our sins. One reason this need be done once for all is that while the Old Testament sacrifices anticipated payment for sin’s transgression, Christ our Lord fulfilled what the Aaronic priesthood symbolized: the satisfaction of God’s justice.

We also learn, “that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God,” Romans 6:9, 10. The apostle Peter, in complete harmony with Paul, tells his Jewish audience during Pentecost, “But God raised Him up again, putting an end to the agony (lit. birth pains) of death, since it was impossible for Him to be held in its power,” Acts 2:24, NASB.

 

The living Christ, having accomplished our salvation, now rests at the right hand of the Father, coming a second time. But the writer warns us, “And it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation,” Hebrews 9:27, 28. I will refrain from a detailed exposition of these verses since I would like to contend with them in the context they arrive at, but there are a few comments to be made. Once more we are assured that death comes once for mankind, and then judgment. Ghosts and Purgatory are manifestations of fertile human imagination and demonic influence. Because Jesus was made like unto sinful flesh (Hebrews 2:14, Romans 8:3) He too died once on our behalf to bear our sins like the scapegoat let into the wilderness on the Day of Atonement. Christ will return, we are told, but His Second Coming will have nothing to do with dealing with sin, the writer states. It will be for the consummation of salvation, not only of Adam’s sinful race but creation itself. The NASB renders the passage, “without reference to sin.” The ESV translates it, “not to deal with sin.” Sin IS dealt with; not in a Catholic wafer as Christ is immolated again and again, but by the redemption Jesus purchased on Calvary 2000 years ago.

 

We come once again to Melchizedek. Here it is time to approach with due caution. Much is said about certain topics in the Bible, including our study of angels from previous chapters. Some topics are scantly addressed for reasons the Holy Spirit determines. One can become transfixed, even obsessed with certain ideas or personages in Scripture, so great care must be taken here. Eisegeting our own conjectures into Scripture is the foundation for much heresy in Christendom. One example would be the Seventh Day Adventist Church, originally pioneered by William Miller but ultimately championed by self-styled prophetess Ellen White. Erring by setting dates for the Lord’s return, the heresies worsened as this pseudo-Christian sect adopted Arianism (the denial of Jesus’ deity), Sabbath worship as a true mark of being saved, and a dangerously paraphrased “Bible” called the Clear Word that mutilates Scripture to favor Adventist teachings. While not all Adventists embrace all of these doctrines, this is the foundation of Adventism.

 

This being said, please note that the Old Testament mentions this enigmatic personage twice. He is introduced in Genesis chapter 14 and revisited by King David in Psalm 110, already famously quoted as a Messianic Psalm. Verse 20 notes a few things about Melchizedek. One: Jesus’ priesthood is according to, or agreeing with, Melchizedek’s order. “According to,” denotes that Melchizedek’s priesthood as seen in Genesis is a reference or symbol of the priesthood God the Father bequeathed Christ with. Melchizedek’s order asserts divine appointment, since we know that both Aaron and our Lord were called to this ministry; neither took it up of themselves. So it must be with Melchizedek. But with the concept of an order, especially in contrast to Aaron’s order, we don’t find a succession appointed by God. We simply find a man, Melchizedek, and him being likened to Christ in the sense of the position held as High Priest. What more may be said of him we will explore, God willing, in the next chapter.