Who Was Melchizedek? by G. W. Reaser

Pacific Press Publishing Company · Mountain View, California · Apr 26, 1905

FromSigns of the Times, Vol. 31, No. 17.

Who Was Melchizedek?

By G. W. Reaser

WHO WAS MELCHIZEDEK? NO. 3.

BY G. W. REASER.

SOME one will ask, Why did Abraham pay tithes to this distinguished visitor from another world?—I answer, What better and wiser provision could have been made for his material entertainment than by affording this privilege to the most prominent, heaven-approved man of our race of that day? And again, What other opportunity was there for "the father of the faithful" to set the example of tithe-paying, and receive the blessing which will surely follow true conformity to Jehovah's system of supporting the priesthood and the ministry?

Anticipating another seeming objection which may arise in meditative minds to the line of thought, it may be well to state that the idea of the priesthood does not necessarily refer to those who act as intercessors. Certainly in an unfallen world there could be no intercession for pardon for sin. The interpretation of the name of Melchizedek suggests no thought of intercession for sin, and his God-given name implies exactly what he is. In the ancient Jewish economy there were "teaching priests." A "priest of the Most High God" in an unfallen world would fill the exalted offices of leader and representative of his people in worship, and of "king of righteousness" and "king of peace," unto Him who "hath prepared His throne in the heavens" and whose "kingdom ruleth over all." Our High Priest once offered the supreme sacrifice of Himself, and now pleads His blood in behalf of His people; but, when the necessity passes, He will cease to act as our intercessor. Still He will be our Priest-King; our Melchizedek.

An inspired statement which still further fortifies the position that Christ becomes a "priest after the order of Melchizedek," who was both priest and king, by succeeding Adam in the rulership of this world, is found in Zech. 6: 13. Here he is styled a priest at the time when He is established upon the throne of His kingdom. He entered upon His priesthood immediately after His ascension, but does not take possession of His kingdom until after His return to this world. When this prophecy meets with its complete fulfilment, "the kingdoms of this world" will have become "the kingdoms of our Lord, and of His Christ; and He shall reign forever and ever" (Rev. 11: 15). Thus, logically, the rulers of worlds are priest-kings, and their "order" is clearly specified.

In our world the inhabitants who feel the necessity of a Saviour from sin, associate the idea of the office of priest with intercession. The Saviour of men, beholding our fatherless condition, volunteered to become our "everlasting Father," our Intercessor. He gives us the assurance that if we ask in His name, He "will pray the Father for" us, and it is

written again that "if any man sin, we have an Advocate with the Father." We have, then, a "great High Priest, that is passed into the heavens, Jesus the Son of God." In all things, under God, He must have the pre-eminence.

In the book of Hebrews, and in the idea of the Melchizedek order of priesthood, how is our Great High Priest exalted, magnified, beautified, glorified? By what attributes of character, what work expressive of supreme love, will He ever be entitled to, and gladly accorded the "pre-eminence" "in all things" above all the Melchizedeks in the universe?

The answer is not difficult to the redeemed individual who has seen Him as "the One altogether lovely," "the chiefest among ten thousand." No other Melchizedek is creator. None other saw his world lost by transgression, and doomed to destruction unless the most heroic and self-sacrificing measures were adopted for its redemption. None else endured the agony of the garden-of-heart-breaking-sorrow; the cruel, heartless forsaking of his own chosen friends. No other prince of peace ever wore a crown of thorns, submitted to the mocking, the reviling, the smiting, the spitting from vile lips into a guileless face, without murmur. No other king of righteousness, "for the joy that was set before him, endured" the shameful uplifting on a cruel cross, and, in anguish of soul, felt the nails driven through his flesh, experienced the withdrawal of his Father's presence, the chill of death creeping over him, the pouring out of his life-blood,—all for a race of rebels. No other Melchizedek ever passed through the gates of the tomb, and thus triumphed gloriously over sin, death, and the originator of both. None other will ever wrest his family from the grave, and destroy death and its author.

In very truth, all other Melchizedeks, with their myriad children, are dependent for original life and continued existence, upon our Melchizedek. Surely, in the galaxy of inhabited worlds in space, each created and upheld by Him, each having its "everlasting father," its king of righteousness; that "child" who "unto us" was born, that "Son" who was given to our human family, will, in all things, have the pre-eminence; will be transcendent in glory above them all; and by His sacrifice, by the winning power of His love, all, angels and men of all worlds, will be bound in love and loyalty to the King of Heaven; and our world, now overshadowed by the gloom of sin and death, will be the most brilliant planet in the universe; for even the sun shall be ashamed of his brightness, when "the Son of righteousness" "shall reign in Mount Zion . . . and before His ancients gloriously."

"Now in the things which we are saying the chief point is this: We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens."

"Crown Him with many crowns, The Lamb upon His throne; Hark! how the heavenly anthem drowns All music but its own! Awake, my soul, and sing Of Him who died for thee; And hail Him as thy matchless King Through all eternity."

(Concluded next week.)