Melchizedek, A Legitimate Priesthood.

If we overlooking the existence of Melchizedek in the Pentateuch, we might be lead to think that the Levitical Priesthood was and is the only legitimate priesthood acknowledged by God. Yet a giant King of Salem shaped hole is put in that theory, when the scriptures refer to Melchizedek as both monarch and priest acknowledged by God (Genesis 14:18). We do not know the details of his lineage, but we do know that he is not of Levitical descent (Hebrews 7:11). This is a significant development for understanding the redemptive plan of God, of which this priesthood is central. Some may think that before His reintroduction through Abraham, the formal knowledge of God was lost. However Mysterious Mel’s existence yet again brings that idea into question. Murphy (1863) concludes, “Hence we perceive that the unity, the omnipotence, and the absolute pre-eminence of God were still living in the memory and conscience of a section at least of the inhabitants of this land.” Melchizedek knew, and was a dedicated worshiper of the one true and living God. 

We must still ask ourselves,  why is Melchizedek the one that is highlighted In Hebrews as this crucial figure in the redemptive mechanism of God, rather than Reuel/Jethro or some other non-Israelite priest? Where as voices like Fred L. Horton (1976) says it is because “Melchizedek is the first priest mentioned in the Torah.” Thus giving him pride of place. I believe the author of Hebrews gives us a better enough reasons.

       Firstly, the priesthood of Aaron’s house and the Levitical order were only priests. They had no regal state or function. Melchizedek combined in his person the offices and powers both of priest and king. Secondly but most importantly Melchizedek blessed Abraham and  Abraham Paid a Tithe to Melchizedek.

It’s kind of a BIG DEAL.

         Melchizedek blessed Abraham and Abraham payed tithe to Melchizedek. For most of us this seems like a mundane moment. However if we examine this moment against the historical context within which it occurs, greater implications emerge. This simple act first establishes Melchizedek’s legitimacy and also his importance to the redemptive narrative. Charles J. Ellicott (2015) observes, “Abraham [Abram] thus consecrated the war by a thank-offering to God, Who had given him the victory. But he also, by paying tithes, acknowledged the priesthood of Melchizedek, and that the God Whom he served was the true God.”

       Taking into consideration the historical milieu and cultural customs of the time another level of intrigue is placed on this  brief exchange in Genesis 14. If we take a look at the conclusion of Hebrews 7:7 asserts a principle which no one within that historical and cultural context would think of questioning. It points out that without any controversy, the lesser is blessed by the greater. This is not something that wee should rush over when reading hebrews. To miss this crucial point is to remove the hinges from the door, it won’t work. This tithe that Abraham gave to Melchizedek, a practice later adopted by the levitical priesthood (Hebrews 7:5), was a gift acknowledging a certain superiority in Melchizedek, the foreign priest. Murphy (1863) concurs that, “In presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive supremacy of the God whom Melchizedek worshipped, and of the authority and validity of the priesthood which he exercised.” 

The Lesser is Blessed By The Greater

       “The Lesser is Blessed By The Greater” is one of the most loaded statements you will find in the new testament writing. The author of Hebrews makes what seems like a bold claim in our modern context. However it is a principle that is well understood and accepted in it’s time. The widely understood principle was that a lesser party can only be blessed, authoritatively, by a greater party. While on the other hand it is impossible for a lesser party to formally execute a blessing on an authoritatively greater party. This realization most have been a real moment fo cognitive distance for the original readers of hebrews. Bread in mind Jesus’ encounter in John 8:48-59, where he simply hints at supremacy over Abraham and the crowd goes nuts. They picked up stones to end his life on the spot. So this is a definitely touchy topic for the audience of the letter. Yet the brilliance of the author of this God-breathed lines in shines through. You quickly come to a place of cognitive reconciliation. That Melchizedek must have occupied a higher authoritative position that Abraham. 

From the Loins of Abraham.

      Just when we get comfortable with the thought of Abraham playing second fiddle in this recount. Another matter arises quickly succeeding the previous in creating unease for the reader. A secondary principle that was understood and accepted at the time was that a blessing could be inherited. That means that Abraham heir’s where submitted to the cover of Melchizedek’s blessing. 

Just like that, the narrative connected to Melchizedek takes us yet still into deeper waters. By the time the reader realises the results of the analysis, it’s already too late. Abraham is sidestepped and aim is squarely taken at Levi and his descendants, who are charged with paying tithe through Abraham from his loins in this critical moment from Genesis 14. With that as the established culture, it is posited that the levitical priesthood through Abraham, its ancestor, paid tithes to Melchizedek. And through their forefather Abraham being blessed my Melchizedek, they were blessed by Melchizedek (Hebrews 7:9-10). 

The Big Picture 

Abraham Paid a Tithe to Melchizedek, and Melchizedek blessed Abraham. Through recounting this simple act there was an acknowledging of the superiority of Melchizedek’s priesthood over the levitical priesthood. The Author of hebrews then begins a methodical and mathematical substitution game. Abraham, in the narrative is substituted for Levi, and Levi for the Levitical Priesthood and its system. Likewise the priestly order of Melchizedek, becomes a historical placeholder for the eternal priesthood of Jesus Christ. Kang (2012) highlights  that, “The author of Hebrews understands Melchizedek to be the model of the superiority of Christ over the Levitical priesthood.” Summarily, just as Abraham, the ancestor of the Levites, paid a tithe to Melchizedek and was therefore his inferior, so the Melchizedek-like priesthood of Christ is superior to that of the Levites. And so the Narrative evolved from a simple meeting of kings and rulers in Genesis 14, to the Superiority of Jesus Christ our, Non-Levitical High Priest. Priest, not after the order of Aaron, who was a priest and nothing more, but after that of Melchizedek, the elder priesthood, which combined the offices of priest and king (see Hebrews 5:6-10; Hebrews 7:1-10, 20-28). 

Side Note:

Not only was Melchizedek not a levite, he was not of jewish / Israelite descent either. This was not to the detriment of his priestly functions. On the contrary, it better positioned him as a type of what was to come. Exell, J., Et al. (1978) posit that the Jewish priesthood was limited to their own nation and people. Strangers in race and blood were neither permitted to sustain that office nor to enjoy the most important benefits which it conferred. The range of it was narrow and confined, scarcely at all affecting the great mass of mankind outside. Exell, J., Et al. (1978)  states, “But Melchizedek was the priest of humanity at large, and was therefore an exact type of Christ, who was the all-sufficient priest for mankind of every age and nation.”

This event in Genesis 14, however minor it may have seemed, hold real importance in the redemption narrative of scripture. Melchizedek, the Priest, the King, the Man approved by God, holds a wealth of theological information. It is out of this pattern that Jesus Christ arises as High Priest Eternal.