Melchizedek’s priesthood is said to result in perfection

melchizedek2In the series “10 reasons why Melchizedek was actually the pre-incarnate Word of God” the following article is reason # 7.

Melchizedek’s priesthood is said to result in perfection.

Hebrews 7:25 reveals that one of the qualities of a perfect priesthood is the priest’s ability to perpetually intercede on behalf of the priesthood’s subjects. Melchizedek is said to abide a priest continually so his priesthood definitely has this quality of perfection; yet, only God inherently possesses the power of an endless life therefore only God can truly meet this criteria. How could a priest who is merely a man spearhead a priesthood that brings about perfection if this priest is not God Himself? This is the riddle that Hebrews 7:11 presents us with, for it reads:

If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
(Hebrews 7:11)

The good and necessary consequence of Hebrews 7:11, 19 & 25 is that perfection is a by-product of the Melchizedek priesthood. And if so, then Melchizedek must be Jesus Christ for only Christ is able to save believers to the uttermost seeing as how Christ and Christ alone ever liveth to make intercession for them that come unto God by Him. Furthermore, Hebrews 7:26 says that the high priest described in Hebrews 7:24 & 25 became one of us. This implies that Jesus was a high priest before He became one of us and if so then who else could Melchizedek have been except Christ?

Melchizedek abides a priest continually and Jesus has a priesthood that is said to be unchangeable.

melchizedek2In the series “10 reasons why Melchizedek was actually the pre-incarnate Word of God” the following article is reason # 6.

Melchizedek abides a priest continually and Jesus has a priesthood that is said to be unchangeable.

Before us lies a great paradox that should have caused the Melchizedek-disparaging commentators to cease with their naturalistic interpretations of the text. Hebrews 7:24 makes it known through what is attributed to Christ that Melchizedek’s priesthood could neither be transmitted to another nor interrupted by death. Thus if Melchizedek is still a high priest (as Hebrews 7:3 very clearly states) then Jesus cannot at the same time also be a high priest since there can only be one perpetual high priest at a time. Yet, Hebrews 6:20 states that Jesus is a high priest forever as well. The only rational conclusion that this verse leaves us with is that Melchizedek is really the pre-incarnate Word of God Who is spoken of in John 1:1.

Continue reading

Melchizedek is made like unto the Son of God

melchizedek2In the series “10 reasons why Melchizedek was actually the pre-incarnate Word of God” the following article is reason # 5.

Melchizedek is made like unto the Son of God

The mere fact that Scripture says Christ and Melchizedek mutually share unique characteristics should clue us into the possibility that they might be the same person. Hebrews 7:3 says that Melchizedek was made like unto the Son of God while Hebrews 7:15-17 says that the Son of God is a priest after the order and similitude of Melchizedek. Still, some may be inclined to argue that because a comparison is made between Melchizedek and the Son of God, it must imply a distinction between the two such that they cannot be the same person. However, this thinking is flawed for Paul in Philippians 2:6 compares Jesus to God (i.e. “[Jesus] didn’t think it robbery to be equal with God”) yet no one would argue that Paul disbelieves Jesus is God. Another comparison is made in Revelation 3:21 between Christ’s throne and the throne of God the Father; yet Revelation 22:3 informs us that these thrones are one in the same. Therefore, a comparison does not necessarily imply distinction. Melchizedek was made like unto the Son of God in the sense that He and Christ are both manifestations of the Word of God.

Dr. Henry Morris also tells us that:

No mere earthly king was ever “made like unto the Son of God,” nor was there ever one who “abideth a priest continually (same word as “forever”). It is difficult to see how these descriptions could be properly applied to anyone but the Lord Jesus Christ, who came to encourage Abraham in this unique pre-incarnate experience, assuming a human form “like unto” that which He would assume forever when He became the incarnate Son of God. For the first time He founded and implemented forever the priestly order of Melchizedek. The fact that he was “made like unto the Son of God” accords with one of Christ’s pre-incarnate appearances; at His human birth, he became the incarnate Son of God forever. Melchizedek was also said to be a man (Heb_7:4), but the same is true in the case of other theophanies, one of which was likewise manifested to Abram and Lot (Gen_18:2, Gen_18:22; Gen_19:1-24).[1]

Thayer’s Greek Lexicon tell us that the Greek work aphomoioo which is rendered in the KJV as “made like unto” also means “to express [one’s] self in.” Therefore Melchizedek expresses himself in the Son of God. But then again so does “the Word” for both John 1:14 and John 1:34 tell us that the second Person in the Trinity (1 John 5:7) Who is called “the Word” (Greek: Logos) is also made like unto the Son of God. Since both Melchizedek and the eternal Word of God are made like unto the Son of God, then it follows by logic’s property of transitivity that Melchizedek was the pre-incarnate Word of God.

References

  1. See notes on Gen 14:18, Heb 7:3, The DEFENDER’S Study Bible, Henry M. Morris, Ph.D., LL.D., Litt.D.