THE MELCHISEDEC PRIESTHOOD.
By C. H. Keslake
CHRIST is high priest after the order of Melchisedec. Several times the apostle quotes the statement in the one hundred and tenth psalm, referring to Christ: “Thou art a priest forever after the order of Melchisedec.” Why was this? The first time where this is quoted is in Heb. 5:6. In order, however, to get the force of it, we must study the preceding verses. Here the apostle declares that “every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins,” “to make reconciliation for the sins of the people.” Verse 1; compare with Heb. 2:17. Properly to fill the office of high priest, it must be necessary for such a one to be compassed with infirmity. This was in order that the high priest might “have compassion on the ignorant, and on them that are out of the way.” Verse 2. No one could be truly high priest except by the express appointment of God himself; and Aaron is referred to as an illustration of this fact. Verse 4. As in the case of Aaron and others, so with Christ. We read: “So also Christ glorified not himself to be made an high priest.” Verse 5. Christ did not so much as turn his hand over to take this honor to himself. And to prove that God appointed Christ to be high priest, Paul quotes two scriptures in which God refers to him: “Thou art my Son; this day have I begotten thee” (Ps. 2:7); and, “Thou art a priest forever after the order of Melchisedec.” Ps. 110:4. Thus it is seen from the highest authority—that of God himself—that Christ is our high priest. Having, by reference to Ps. 110:4, proved that Christ is high priest, the apostle again refers to the text for another purpose; namely, to show particularly the office that Christ now holds. Thus: “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchisedec.” It is necessary to notice that the word “called” in the preceding quotation has a different meaning from that of the word “called” in verse 4, being from an entirely different word in the Greek. In verse 4 the word is used in the sense of being called upon, requested, or commanded to fill the office of high priest; but in verse 10 it is used in the sense of being introduced, acknowledged, or declared high priest by the Father in the presence of those in whose behalf the high priest is to minister. The Interlinear Greek translates the word, “saluted.” The idea is this: Christ, having been called, by reason of his qualifications, to fill the office of high priest, is inducted into office, and before entering upon his duties, is declared, by the Father, in the presence of the people for whom Christ is to minister, to be the high priest. Thus it is written: “Thou art a priest forever after the order of Melchisedec.” And yet again this scripture is referred to for distinctly another purpose; namely, to show the duration of the priesthood of Christ. This is done in the seventh chapter of Hebrews. Contrasting the Levitical priesthood with that of the Melchisedec, the apostle shows that the priests under the former were men who died, and consequently of necessity the office of priest must pass to others; but not so under the latter. He who shall be high priest after the order of Melchisedec must be one “who is made [high priest], not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest FOREVER after the order of Melchisedec.” Having assumed the office of priest, it never can pass to another. Not yet have we fully sensed the significance of that statement, “He ever liveth to make intercession for them.” In the times of ancient Israel, God made provision for any one who should unwittingly slay another, by appointing cities of refuge. Of these there were six. To any one of these cities the slayer was to flee, and was to dwell there until the death of the high priest. If at any time the slayer should venture out of the city, he was in danger of being slain by the “avenger of blood.” Numbers 35; Joshua 20:1–9. Those cities of refuge were a type of Christ, and the “avenger of blood” a type of God’s law. The law relentlessly pursues the sinner, demanding his life; but if he flees to Christ for refuge, he is safe. Fleeing to the real place of refuge, the sinner must remain there until “the death of the high priest.” But Christ “dieth no more;” he is “alive forevermore;” and seeing that “he ever liveth to make intercession for us,” the sinner abiding in Christ is eternally safe, and the law is satisfied to have him there. Being a priest, therefore, “after the order of Melchisedec,” and seeing that “he ever liveth to make intercession for us,” “he is able to save to the uttermost all who will come unto God by him.” Jesus my place of refuge is,
My great high priest is he;
His blood atones for all my sins,
And now in him I’m free. No longer need I roam afar,
My Saviour Christ is near;
As my high priest he intercedes,
And saves me from all fear. The law’s demands he satisfies,
My debt for me he’s paid;
No more I dread the avenger’s wrath;
On him my mind is stayed. As great high priest he ever lives,
He is my offering;
In song I’ll raise my heart and voice,
My Saviour’s praise to sing.