The Order of Melchizedek, A Biblical Theological Treatment

Jesus is a priest, says the writer of Hebrews.  So what does that mean?  What sort of priest?  Well, like Melchizedek, answers Hebrews.  Then of course the next question is: How then is the priesthood of Jesus connected to this obscure man named Melchizedek?

There are multiple angles by which many give an answer to this question within the book of Hebrews.  For instance, Melchizedek's priesthood has no beginning and no end (Heb 7:3).  It continues forever.  The priesthood of the Levites has an end.  Also, Hebrews discusses how Jesus' priesthood is superior to the levitical priesthood in that the one who blessed Abraham (Melchizedek) is superior to the one being blessed –the Levitical offspring (Heb 7:6-10).  Furthermore, Melchizedek is not just a priest, he is a regal priest.  He holds two offices.  He is a priest of the most High God and a king, the king of Salem (Heb 7:1-2).  A true priest in the order of Levi cannot be a king.

All these are true and faithful to the text as it is presented.  But more than these, there is also a way to see all of these reasons as connected to one big over-arching reason.  Or, not really an over-arching reason precisely, but rather connected to a bigger story.

Do you remember that dramatic scene in Les Misérables, where Jean Valjean proclaims in public court that he is actually the accused criminal instead of the one everyone assumes?  We are meant to see in this scene a beautiful connection back to the main flow of the entire story.  Namely, we are meant to see the consummation of Jean Valjean's redemption.  A redemption that began years before when a priest was merciful to him.  The same priest who said Valjean's life had been spared for God and how from this point forward he was to make an honest man of himself.  And this courtroom scene is where Jean Valjean shows he has been remarkably redeemed in the exact way the priest declared.  This is kind of what the author of Hebrews is doing.

He is not just giving us abstract theological reasons to connect Jesus to Melchizedek.  He brings us back to a story.  A story that taps us back into the main narrative current of God's big story.  And particularly to that part of the big story where the corruption and poison that entered the world (Gen 3) is beginning to be reformed (Gen 12).  God is subtly setting in motion a process to turn it all back –a project to remake his world.  And the project begins with a promise. “Through you,” God promised Abram “all the families of the earth will be blessed.”  Global blessing is coming, and it is centered on the family of this childless nomad.  The writer of Hebrews is taking us back to this moment –this part of the big story.  He intends for us to see that Jesus and his priesthood complete a narrative stream that stretches back beyond Moses and Israel.  This is not just a priesthood that reinstates the rites and rituals of Moses and the Law.  It is a priesthood that stands over the Mosaic Law, not within it.  It is a priesthood that fulfills all that Melchizedek was intending to bless in Abram.  So what was he intending to bless in Abram?  “But this man [Melchizedek]... received tithes from Abraham and blessed him who had the promises,” (Heb 7:6).  He blessed Abram because he recognized that he was the sole owner of some unbelievable promises from God.  As God's priest, Melchizedek affirms and consecrates those promises in a sense, through blessing the man who holds them.

And what does that have to do with Jesus?

The writer of Hebrews wants his readers to see that Jesus' priesthood is superior to any other priesthood.  And it is superior precisely because it is in the order of Melchizedek, not Levi.  And Melchizedek's priesthood is superior, because it is grounded on better promises.  “But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises,” (Heb 8:6).  And the ministry he means of course is priestly ministry (c.f. 8:2).  All this to say: a priesthood is only as good as the promises it uses for its interecession.  A friend of mine told me a story about the intricate plans his kids often formulate in order to get out of bed time.  First, they send the young 3 year old out first.  Because they determine he can intercede on behalf of them better.  His sad whimpering demeanor and the fact that he might not know any better will hopefully engender an empathetic change of mind from mom and dad.  But sadly this intercession fails.  It fails because it is not built on solid promises!  The real promise, so to speak, is that unless there is an emergency or a true need, everyone goes to bed at 8pm.  An effective intercessor has to build his plea on solid promises.  So do you see the argument the book of Hebrews is making?

Christ has a superior priesthood because this priesthood intercedes by using better promises.  What promises?  Its the promise to truly and ultimately draw us near to God (7:25).  It is the promise to truly and ultimately make us perfect (7:19).  It's an unconditional promise to put the law on his people's hearts and minds and to forgive our sins (8:8-12).  Melchizedek's priesthood is superior because this priesthood intercedes by means of promises that are categorically superior (8:6).  And as a consequence, the salvation this priesthood administers is categorically superior.  In his words, it is a type of priesthood that saves to the “uttermost.” (7:25).

And this is at the very center of the main narrative current of the bible.  This is what the author wants us to see!  Salvation was promised.  A type of priesthood was inaugurated around it.  Abraham, the owner of those promises, was consecrated by this priesthood.  Millennia later another priest comes on the scene.  He is not a revived old-covenant priest.  He is a part of an older order.  He is part of an order that intercedes based on more preeminent promises.  They were based on those early and more far reaching promises to Abraham.  It was a promise for global blessing.  Jesus is superior primarily because he (as priest) brings to consummate fulfillment the main redemptive story of the bible, says the writer of Hebrews.

It is true there are abstract reasons the priesthood of Melchizedek is superior to other priesthoods.  The ever-enduring duration of the order of Melchizedek as well as the additional component of being a royal priest are significant parts of this order.  But the more foundational reason Jesus' priesthood stands over all other priesthoods is because it performs the one intercession promised from the beginning and the one intercession more extensive and far reaching than any other type.  These other components only stand on the periphery.  The connection to Melchizedek at its core is more about a deep connection with the story of salvation and the consummation of the long-awaited promises.