Melchizedek; or, The exaltation of the Son of man

Front matter

niiiu elchizedek

G.W. REASER ill ., i !!n

•isliLV.'^

Foreword

Every Bible student meets with questions the solution of which will, for a time at least, elude his grasp.

The discovery of Bible mysteries, correctly viewed, is but a natural result of the study of the recorded thoughts of the Infinite by the finite mind. Such discoveries, instead of undermining the fact of inspiration in Divine revelation, are rather proof thereof; for it is written, "As the heavens are higher than the earth, so are my thoughts (higher) than your thoughts." The unfolding of these problems is God's answer to the true search for living truth. When, with the solution of one of these Bible mysteries, a golden thread of Jehovah's marvelous system of truth is traced, and appears to our astonished vision, unbroken, harmonious, surpassingly beautiful, how profoundly are we impressed anew with the inspiration of the Word of God.

In the following pages we undertake the solution of a mystery which for ages has successfully bafiled the pursuit of profound Bible

iii iv FOREWORD

students. The author believes that there is a "fullness of time" in the plan of redemption for the unfolding of certain specific truths, "which hath been hid from ages and from generations." That a certain mystery has not been unfolded in the past does not militate against its importance. Even the prophecies pertaining to Christ's first advent were not comprehended by God's people until after their fulfillment. Then, too, the prophet Daniel was told to seal up the prophecies of his book until the time of the end." (Dan. xii, 4, See also 1 Pet. i, 10-12.)

Therefore the fact that the meaning of the prophecies pertaining to Christ as "a Priest forever after the order of Melchizedek" have not been grasped by God's children does not militate against their truthfulness, nor" does it minimize their importance. Surely the oath of Jehovah by which Christ was made a Priest in that exalted order attaches sufficient importance to our theme to invite a candid study of the Melchizedek order of priesthood.

The writer is confident, as expressed by a devoted servant of God, that "there are mines of truth yet to be discovered by the earnest seeker," and that, "whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of

FOREWORD V

His Word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end."

In presenting this brief work to the public and to Bible students of all creeds, the author desires to emphasize the thought that he makes no claims to superior knowledge of the Scriptures, nor to infallible interpretation of Bible mysteries. He would humbly submit the Scripture argument contained in the book, not dogmatically, but rather, suggestively, and as being the most harmonious, logical and satisfying of any theory known to him which attempts to account for the appearance in our world of "Melchizedek, King of Salem, Priest of the Most High God !" His personal interest in the theme is intensified from the fact that the Christian's hope, — which is "as an anchor to the soul, both sure and steadfast, and which entereth into that within the veil, whither the Fore-runner is for us entered, even Jesus, made an High Priest forever after the order of Melchizedek," — cannot be a wholly intelligent hope, unless we can in some degree get a mental grasp of the ofiice of Christ by virtue of the fact that as our Melchizedeh He now occupies a place at God's right hand.

If this treatise shall serve to exalt Christ vi FOREWORD

in the minds of the readers, elucidate the Bible mystery and thereby establish faith more firmly in God's living Word, and fasten hope more securely "within the veil," the writer will be abundantly repaid for his labor. With minds receptive to the influence of that Spirit which guides into all truth, let us begin our study. With grateful appreciation for encouraging and helpful suggestions from the many friends in the gospel ministry to whom an outline of the contents of the book was submitted before publication,

I remain your coworker in the gospel,

G. W. Reaser.

GLENDALE, CALIFORNIA.

Contents

CHAPTER PAGE

I Importance of the Subject . . 9 II A Mysterious Personage . . • 14*

III This Priesthood Composed of an

Chapter I Importance Of The Subject

"The Lord hath sworn, and will not repent, Thou art a Priest forever after the order of Melchizedek" (Psa. ex, 4.)

In all things under God, Jesus Christ must "have the preeminence." Jehovah has made this declaration concerning His Son. To accomplish this result He placed Himself under oath, the import of which was that, although Jesus would take a place of the utmost humility to accomplish man's redemption, yet in the end He must be exalted to a position as Priest-King, which would make him transcendent in glory and majesty above all who hold similar offices in the entire universe.

Candid reader, can you conceive of a more emphatic way by which Jehovah, in His Word, could seek to impress upon the minds of men a specific truth concerning the Messiah than by interposing Himself with an oath concerning that truth? If you are a Bible student, please try to recall how many times in all the history of the world Jehovah has deemed it essential to place Himself under oath. If you have never given this question careful attention, you may be surprised to find how few such instances are recorded. It is even more surprising that practically all religious denominations plead ignorance concerning the nature and significance of the oath by which Jesus is made the Eternal Priest of our world, and relative to the important truths pertaining to His priesthood intended to be impressed by the oath.

The text of the oath is as follows: — "The Lord hath sworn, and will not repent, Thou art a Priest forever, after the order of Melchizedek." It is beyond belief of Christian people that the important truths intended to be impressed on the minds of mankind by this oath of Jehovah shall remain forever sealed.

It is true that certain portions of Scripture were purposely sealed until "the fullness of the times,'' in the plan of salvation for their unfolding (see Dan. xii, 9; Rom. xvi, 25, 26; Eph. iii, 3-5; 1 Pet. i, 10-12), yet before probationary time shall close, every seal placed by Jehovah upon His Word must be broken. Have we not reached the eventful day for the breaking of every seal, — for the full unfolding of God's treasure-book of truth?

The question is constantly raised by

IMPORTANCE OF SUBJECT 11

thoughtful Bible students, ^Who was Melchizedek?" Is there an intelligent Bible answer for the question, or must it forever remain unanswered?

The statement that Christ is "made a Priest forever after the order of Melchizedek" is repeated again and again in Holy Writ. We are entirely at sea in regard to what is meant by the parallel or likeness, unless we can discover what constitutes this "order," and what is involved and vested in it. And yet the Christian's hope is centered in the fact that our "forerunner is for us entered (within the veil), even Jesus," "made an high Priest forever after the order of Melchizedek." (Heb. vi, 19, 20.)

Inasmuch as the hope of the plan of redemption is based upon the fact that Jesus is made a Priest forever after the order of Melchizedek, and as such has entered within the veil as our Forerunner, suppose that an intelligent man who had been groping all his life in the darkness of heathenism should come in contact with representatives of the Christian religion, and should decide to make a candid investigation of the merits of Christianity. Such representatives would gladly place in his hands the Christian's Guide Book, — the Bible. In a careful perusal of its contents, the heathen investigator must eventually read the book of Hebrews. Suppose that at this point he should come to you, a professed Christian, and ask you the question, "What is the meaning of your inspired Bible in calling your Savior a Priest after the order of Melchizedek? Will you kindly explain the nature of this priesthood to me, for I perceive that much importance is attached to it in your Guide Book." The question would surely be a fair one, and one that should receive an intelligent answer from the professor of the Christian religion. What answer would you give him.^ Would it be, "I am ignorant on this theme, and nearly the whole professed Christian world are likewise in profound ignorance of the character of this mysterious priesthood".? Would not this be a shameful confession for Christianity to make.? But such is, in reality, the answer of Christendom to the question raised. Suppose that we should find such a paradox as this between the "sacred" writings and the universal confession of any of the great systems of heathen religions. Would we not be inclined to declare it to be an inherent weakness ?

While it is human nature to minimize the importance of a subject that we do not comprehend, yet a moment's reflection upon the

IMPORTANCE OF SUBJECT 13

importance which necessarily attaches to our theme because of the oath of Jehovah (Psa. ex, 4)5 and, further, because of the special prominence given to it by Paul in his letter to the Hebrews (Chapters v, vi, vii and viii), will appeal to all as ample justification for our investigation.

In commenting on the text: ^^This Melchizedek. King of Salem, priest of the Most High God" (Heb. vii, 1), one writer has said, —

"This passage is fragrant with the ointment of His [Christ's] name. Our hands drop with myrrh, and our fingers with sweet-smelling myrrh, as we lay them upon the handles of this lock. Let us get aside from the busy rush of life, and think long, deep thoughts of Him who is the Alpha and Omega of Scripture, and of saintly hearts. And let us draw from the unsearchable depths of His nature, by the bucket of this mysterious record touching Melchizedek, the King of Salem."

Chapter II A Mysterious Personage

''Now consider how great this man wo^, unto whom even the patriarch Abraham gave the tenth of the spoils" (Heb. vii, 4.)

It will doubtless be conceded by all Bible students that the personage first brought to view in the Sacred Volume, under the title "Melchizedek," is one of the most mysterious characters introduced into Holy Writ. But one other can be said to hold equal rank with him in this, namely, our Lord Jesus Christ. His supernatural coming into our world was equally mysterious, as it is written, "without controversy great is the mystery of Godliness. God was manifest i/n the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.'' (I Tim. ii, 16.)

In accord with the above statement is a quotation from the Encyclopedia Biblica, article "Melchizedek," which reads as follows: "The priest-king Melchizedek in Canaan is a

startling phenomenon. The author of the

U

A MYSTERIOUS PERSONAGE 15

Epistle to the Hebrews treats the account of Melchizedek, in Genesis, chapter xiv, as a mine of suggestions for the right comprehension of the nature and office of Christ." Continuing, the author adds that the study of the identity of Melchizedek and the order of the Melchizedek priesthood, "even apart from Christian association, is surely a fascinating theme." The writer finds himself among the innumerable host of Bible students throughout the ages who have found this theme intensely fascinating.

McClintock and Strong refer to this mysterious character in the following language: "Bearing a title which Jews in after ages would recognize as designating their own sovereign, bringing gifts (bread and wine), which recall to Christians the Lord's supper, — disappearing as suddenly as he came in, he is lost to the sacred writings for a thousand years, and then a few emphatic words (Ps. ex, 4) for another moment bring him into sight as a type of the Coming Lord of David. Once more, after another thousand years, the Hebrew Christians are taught to see in him the office of the

PRIESTHOOD OF CHRIST."

Notwithstanding the study and research of men of talent throughout the ages, it is generally agreed by leading Bible scholars and learned commentators that the mystery of the identity of Melchizedek is, up to the present time, unsolved in the minds of the Christian world. After summing up all of the theories set forth to fathom this mystery, these commentators use such terms as "guesses," "opinions," "unauthorized additions to Holy Scriptures," "shifts," and "absurdities," to describe what they regard as futile efforts.

Confronted by all this, it would seem to be almost presumptuous to advance a new theory and thereby take the hazard of being classed by the learned sages with others who have ventured to tread in this field of mystery. However, the writer believes with Dean Alford, who, in concluding his comments on this theme, states : "A day will come when all shall be clear," and God will "give us full revelation on this subject." We will add that the nearer we approach to the sublime event of our Lord's Second Coming, the more assurance may we have that all Bible mysteries pertaining to the plan of salvation will be disclosed.

Right here, however, we are less concerned about the matter of establishing the identity of the Melchizedek who met Abraham, than in determining what constitutes the order of the Melchizedek priesthood, and thereby learn what is the significance of the oath of Jehovah, by

A MYSTERIOUS PERSONAGE 17

which Jesus is made a priest forever after that order. What glory, what majesty, what preeminence will accrue to Christ by the fulfilling of the oath? The unfolding of the mystery of the identity of the Melchizedek who met Abraham must lie in the channel of the discovery of the attributes, characteristics and positions occupied by the "order" of priesthood to which he belongs. When these points are cleverly VLo^^*"^^ revealed, with the proof that the said Melchizedek was not a, member of our human family, then we will understand to what class of beings he belongs, and the official position that he holds as being a priest in a certain exalted order.

Clearly the following way is open before us to determine the identity of the Melchizedek, who met Abraham, namely, by ascertaining the characteristics of the order to which he belongs. Following the same channel of information will also enable us to determine the reason why Christ is styled a Priest in the same order, and will reveal to us the position which He holds by becoming a High Priest bearing the title "Melchizedek."

Among the many priests brought to view in the Scriptures, there must be some special reason why one only of these is singled out and Christ is declared to be "another" Priest in the same order. From the fact that the description of Melchizedek as king of righteousness, king of peace, priest of the Most High God in perpetuity, and as having endless life, thus far corresponds exactly with the nature and offices of Christ and with the positions held by Him, many have thought that the Melchizedek who once met Abraham was Christ, but it can be easily demonstrated that this was a wrong conclusion.

That we may understand the oath by which Christ is made a Priest-king and secure the precious gems of truth contained therein, we must seek earnestly to determine what constitutes the order of Melchizedek priesthood. If we can clearly comprehend this oath, it will, in a new sense, give Jesus Christ the preeminence in all things.

To the end that the reader may have the objective point of the writer in mind, which will be a material help in weighing the evidence given, the following thoughts are suggested, in advance of full proof which will be presented later.

ANTICIPATION

The heads of all worlds are created beings. They are each created in the image of God^ They are each priest-kings. They each bear

A MYSTERIOUS PERSONAGE 19

the title, "Melchizedek." Each head of a world is its "everlasting Father." Adam would have been the King, High Priest, everlasting Father of this world; or, to put the thought in other words, he would have been this world's "priest for ever after the order of Melchizedek," had he not lost his God-given right to the office by yielding to sin.-^

1 If it be objected that the idea of priest is only associated with offering sacrifices and intercession, let us recall the fact that Christ is styled our Priest-King, our Melchizedek, at the time when He has triumphed over all His foes and when the days of sacrifice and intercession for sin are forever past, and when He is King over all the earth. (Ps. xc, 4.) Also the redeemed are called priests of Ood, because they appear personally before Him, without other representation, and this, after all sacrifice and intercession for sin has ceased. (Rev. xx, 6.)

Chapter III This Priesthood Composed Of An Order

''If therefore 'perfection were by the Levitical priesthood, . . . what further need was there that another priest should rise after the order of Melchizedek, and not he called after the order of Aaron." (Heb. vii, 11.)

The Melchizedek who met Abraham on the return of the latter from his victorious pursuit of Chedorlaomer was not, as some have thought, the Messiah; and yet Christ is Melchizedek. These statements, although apparently contradictory, are perfectly harmonious, as will appear later.

Reference is made but twice, in the Scriptures which antedate the birth of Christ, to the subject of our inquiry by his official title, — "Melchizedek." (See Gen. xiv, 17-20; Ps. ex, 4.) Doubtless he is mentioned in connection with a group or order of equal associates, in the 1st, 2nd and 38th chapters of the book of Job ; but in these instances his official title is not disclosed.

We are studying a question of priesthood,

under the new dispensation. The Aaronic

priesthood, with its sacrificial system, expired

by limitation at the Cross of Calvary. If our

^0

PRIESTHOOD AN ORDER 21

investigation of the question of priesthood involved the Aaronic, we would logically go to the book of Leviticus. The only book of the New Testament which supplies the key to the solution of the Melchizedek order of priesthood is the book of Hebrews, sometimes correctly styled "the book of the priesthood of the New Testament, or the Leviticus of the new dispensation."

The book of Hebrews is a definite effort on the part of inspiration to set forth the priesthood of Christ. When the book of Hebrews was written, the Levitical or Aaronic order of priesthood had passed away, its economy in the plan of God having terminated. Therefore the Aaronic being in the past, this epistle does not assume to explain its system of priesthood in detail, but, rather, deals with the Melchizedek order, of which Jesus is now our great High Priest.

The Divine purpose in the writing of each book of the Bible is the unfolding of the complete plan of salvation for mankind; yet each book has its specific purpose, its link to supply in the golden chain of heaven-born truth. The distant purpose, in the writing of the book iiU/£fevu<4* of Hebrews, is to exalt and magnify, to beautify and glorify the priesthood of Christ. The subject of this inspired epistle is first declared to be equal with the Most High, Fellow-God ; with the fullness of creative power inherent in Him ; and so far superior to the highest angels in glory that all of these mighty messengers are invited to unite in is worship. (Heb. i, 1-6.)

It is further stated that notwithstanding His exalted position. His infinite greatness, His supreme power and glorious majesty, He condescended to take upon Himself the weak, fallen nature of sin-defiled humanity, — "For, verily. He took not on Him the nature of angels, but He took on Him the seed of Abraham,'' "that He might be a merciful and faithful High Priest." (Heb. ii, 16, 17.)

The argument of the first two chapters of the book under consideration is focused upon the first verse of chapter three, in the invitation to the "holy brethren, partakers of the heavenly calling," to "consider the Apostle and High Priest of our profession, Christ Jesus."

In continuation of this discourse upon the exalted priesthood of Christ frequent reference is made to the fact that He was made of God, an High Priest ^^after the order of Melchizedek," and in this thought is the climax of the argument reached.

THE AARONIC AND THE MELCHIZEDEK PRIESTHOODS

In the Aaronic priesthood all that was neces-

PRIESTHOOD AN ORDER 23

sary to be a priest was to have descent from Aaron, with certain necessary limitations. The priests of Aaron's order served "unto the example and shadow of heavenly things." (Heb. viii, 5; ix, 1-12.) The Aaronic priesthood was an "order.'' (Heb. vii, 11.) In an order there must be more than one. One, only, can not constitute an order of priests.

Even so the Melchizedek priesthood is an order. There is more than one priest found in it. There are characteristics of this order of priests as follows: (1) They are called of God. (Heb. V, 1-5.) (2) They are sons of God. (Verses 5, 6.) This particular declaration of sonship is equivalent to an appointment to the priesthood. (Verses 8-10.) (3) They are king-priests. (Chapter vii, 1, 2.) So far as sacred history has revealed, with one exception, each stands alone in his priesthood, preceded and succeeded by no one in his priestly office; his priesthood is unchangeable. (Verses 17, 24.) All these specifications are met in Christ Jesus.

This oft-repeated statement of inspiration in declaring Christ to be "a Priest after the order of Melchizedek," is neither incidental nor accidental. The Holy Spirit does not thus employ language or play upon words. The purpose of Jehovah must be to convey to our minds new conceptions of truth and beauty relative to the priesthood of Christ. But this effort of the Infinite Mind to exalt Christ as our great High Priest is lost upon us, unless we can discern the significance of the Melchizedek priesthood, and grasp the beauty and grand reality of the truth intended to be imparted to us in styling our Saviour a ''High Priest forever, after the order of Melchizedek." There could be no force or meaning to the expression, if there is no solution to it. Is it possible that the strength of the discourse, the beauty of the culminating point of the book of Hebrews, in exalting the priesthood of Christ, is lost to earnest Bible students ? Not so, if we can solve the problem which now claims our concentrated attention. If any fear "trespassing upon forbidden ground," we intrench ourselves confidently behind the invitation: '^Consider the Apostle and High Priest of our profession, Christ Jesus,"— in His office as "Priest after the order of Melchizedek."

There was a time in the life of Christ when He was not the High Priest of our human family. (Heb. v, 5.) When He was clothed by His Father with the office of priesthood. He was ordained to be a "Priest after the order of Melchizedek.'' (v, 6.) As already noted, more than one individual is necessary to con-

PRIESTHOOD AN ORDER 25

stitute an "order." Naturally we would grasp the idea of a group of persons, holding like official or social positions, in the formation of an order. There were many priests in the order of whom Aaron was the first in point of time, hence the name, — the Aaronic priesthood. (Heb. vii, 11.) Just how many priests there are in the "order of Melchizedek" it is not necessary for us to know at present. We have knowledge of two individuals who are mentioned as being of the Melchizedek order of priesthood. The priest who met Abraham is one; Christ is ''another,'' after the same order. (Heb. vii, 15.) There are others called the "Sons of God," evideijtly also priests after the same order. The Melchizedek who blessed Abraham is one priest in a certain class ; Christ is another of the same class, or order. He also bearing the same title — "Melchizedek." ^

That the Melchizedek of Genesis xiv was not Christ is proven by the statement that he ''was made like unto the Son of God," and again by the fact "that after the similitude of Melchizedek there ariseth another priest" (Heb. vii, 3, 15). Thus Melchizedek was one, and Christ

1 In the Melchizedek order of priesthood, there is not a succession of priests, except in the one instance of the failure of Adam to fulfill his mission, and the condescension and accession of Christ to fill the vacancy.

m MELCHIZEDEK

^'another'' in the same ''order.'' ^ Christ had a pedigree. His ancestry is distinctly traced from Adam (Matthew i, Luke iv) ; Melchizedek is without pedigree. (Heb. vii, 3.)

In the study of priesthood and priest, let us reject the idea that sacrifice is essential to priesthood ; that a victim must be immolated and its blood offered by the priest for the people. We wish to present what seems to us sufficient evidence to show that this is not an essential idea of the divine original priesthood.

In our first view of the Melchizedek priesthood there is neither mention nor intimation of sacrifice. Melchizedek comes out to meet Abraham the faithful. He comes with his hands filled with blessing, needed blessing, "bread and wine." (Gen. xiv, 18-20.) He came as a great father, provider, dispenser of blessings. He recognized the great God Most High as possessor of heaven and earth. Abraham recognized the exalted office of that priest, not by off*ering sacrifices, but by rendering him the Lord's due, the tenth of all.

2 As regards the meaning in the original Greek of the word here translated "order," F. H. A. Schrivener, A.M., L.L.D., publishes a Greek Testament with Lexicon (Whittaker & Co., Publishers, London, 1877), in which, referring to Hebrews v, vi, vii, xi, he defines the Greek word ''taxis" as "an order," "a distinctive class, as of priests."

Chapter IV The Original Plan Of Jeho- Vah For Our World

"And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now . . . might be known by the church the manifold wisdom of Ood, according to the eternal purpose which He purposed in Christ Jesu^ our Lord," (Eph. iii, 9-11.)

To reach a correct conclusion as to what is comprehended in the office of priesthood in the Melchizedek order, it will be necessary to briefly consider at least one phase of the question, "What was Jehovah's original plan for our world?" A correct answer to this question will definitely show the process by which Christ became the Melchizedek of our human family, and thus by analogy, who, throughout the universe, are the priests after the order of Melchizedek. The original plan of Jehovah for our world will eventually be carried to a glorious completion, notwithstanding the incident of sin, which for a

few millenniums (a few days with God), has seemed to defeat it, for none of God's plans can ultimately fail.

God's perfect plan for the universe comprehends a universal family, and this family composed of planetary families. One of these planetary families has fallen and thus broken the harmony which ought to prevail in the universal family. The effect of this inharmonious condition is well described in these words, — "For we know that the whole creation groaneth and travaileth together in pain until now." (Rom. viii, 32.) God's eternal purpose includes the idea of bringing our planetary family, "the whole family of earth," into perfect harmony with the universal family. This blessed state of harmony will eventually be the glorious result of the completed plan of redemption, as it is written "that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth, even in Him." (Eph. i, 10.) When all this is an accomplished reality, Jesus Christ will be our Priest-King forever, after the order of Melchizedek.

At this point it is essential to a clearer view of God's eternal purpose that we diverge for a moment and study the meaning of the term "Melchizedek." We find this word to be a title, rather than a name. It is compounded

ORIGINAL PLAN OF JEHOVAH 29

from two Hebrew words, Melek, meaning, a king, from malak, to reign ; and zedek, meaning, right, righteousness, — "King of Righteousness," just what every eternal king under God over every dominion God-given must be.

When Jehovah bestows an official title, it invariably signifies in its root meaning the office, or the character, or both, of the person upon whom the title is bestowed. Recognizing this absolutely universal rule in the bestowal of God-given titles will give us a positively certain clue to the official position held by Christ in becoming, by the oath of Jehovah, a "Priest forever after the order of Melchizedek." Therefore to discover the character of the office held by Christ as a Priest after the order of Melchizedek, our first avenue of approach should be to seek for the signification of the term "Melchizedek." We have already ascertained this from the Lexicon, but we must pursue our quest still further.

When we discover the inspired meaning of the title, and then learn the process by which it was conferred upon Christ, we shall know exactly what office He will fill, what position He will hold, when the oath of Jehovah, making Him "a Priest after the order of Melchizedek," goes into full effect, and, incidentally, we shall learn the character of the offices held by each so MELCHIZEDEK