Chapter 15

Melchisidec, Levi and Jesus

What we learn from Paul concerning the priestly ministry of Melchisidec was likely sowed into his spirit during these early experiences of his ministry as he began to differentiate the priestly ministry of Israel through Aaron and the Levites from the priestly ministry of Melchisidec and those who would follow after his order through faith.[1] A summary of Paul’s meditation on Melchisidec might go as follows:

Jesus Christ arose from Judah, the Kingly tribe. Therefore He is King by virtue of birthright inheritance. Not being of the Levitical bloodline, His priesthood is by Divine decree (Heb. 7:21). We find the King-Priest (Jesus Christ) clearly typed in the Old Testament, first in Melchisidec and then with more color and detail in David. David descended genetically from the royal tribe of Judah, and then was consecrated by the prophet Samuel to be King. The parallel with Jesus continues as we see David anointed by the Spirit of God with a priestly anointing, being inspired to eat the showbread which only priests could lawfully eat. [2] David further typed the priestly ministry of Christ by his spirit of praise and his zeal for the house of God, (in David’s time the Ark of the Covenant) bringing it up to Jerusalem and offering burnt offering’s to God then blessing all the people with bread and meat with a sweet dessert of raisin cake. [3]

So we have in David further and richer parallels with Melchisidec and his order of which much can be said to those skilled in the word and mature, able to eat solid food (Heb. 5:11). Order, as it relates to Melchisidec, denotes a company or corporate entity arranged and organized with purpose. What can be learned of this order from its type in David?

1. He was called and chosen contrary to protocol and appearance. (1Cor. 1:26-28)
2. He was a fearless warrior who defeated his most powerful enemy, using his enemy’s sword against him. (Eph. 6:10-17)
3. He inspired the disenfranchised to feats of valor. Consider his mighty men. (1 Tim. 1:18).
4. He was a man of praise, a psalmist and player of stringed instruments. He loved God with abandon. (Eph. 5:19-20)
5. He loved his people as we see him celebrating the presence of the Ark of God by feasting with them. (Col. 3:14-17).
6. He was a flawed man who was very aware of his flesh nature, and who lived in deep repentance, knowing the mercy of God and proclaiming the blessings of being a man to whom the Lord would not impute sin. (Psa. 32:2), (2 Cor. 5:19).

Being an Old Testament scholar contemplating the meaning and purpose of his own calling Paul arrived at conclusions that were outrageous and offensive to the Jews, betraying what they perceived as megalomanic hubris. Think of it, Paul claimed full apostleship equal with the twelve but making a clear distinction between his apostleship and theirs. Then he announces the consecration or setting  apart of a new and different priestly order made up of those who come to the faith through the gospel of grace which he claims as his own unique message to the world beginning with the election.[4] This priestly order is not Levitical but is an entirely different order, that of Melchisidec who received tithes from Levi through Abraham.

Numbers Chapters 17-18 no doubt informs Paul’s exultant proclamation of a new and cosmic priesthood after the order of Melchisidec, an order altogether higher and more far-reaching than that of Levi. The Levitical order with Aaron as the high priest is typical of Jesus the high priest and the twelve apostles given to him for ministry to Israel, just as Aaron was given his Levitical brethren to bear the burden of the whole house of Israel.[5] But there are two types of Christ’s high priestly ministry, His earthly Levitical ministry to Israel through the Twelve and His heavenly priesthood after the order of Melchisidec through Paul and those who would follow after him—the Election of Grace.[6]

The idea of Melchisidec doubtless magnified Paul’s appreciation for the sovereign action of God in the calling of the Elect and how arresting his own calling was, being violently accosted by Christ on his way to Damascus. It is eminently clear, despite the perennial attempts of sentimental evangelical interpreters to liken the call of the saints to an invitation, that Paul understood the call of God, not as an invitation to be accepted or rejected, but as a summons. The very power of the Cross is the force and authority which issues forth not as it would be supposed, to the wise and prudent, but to the weak and despised, the unknown and unconnected.[7] Human choice in the call is wholly disallowed, and for good reason, “that no flesh should glory in His presence”. [8] Hence, the fitting identification of the called ones with the order of Melchisidec, the mysterious King-Priest, who was inserted sovereignly by God into redemptive history, recognized by no one and without pedigree, and leaving as mysteriously and unceremoniously as he arrived. As with covenant truth in general, Melchisidec is mysterious and hidden from the casually curious religionists unweaned from the milk of Christian clichés and denominational catechisms. Paul presses the theme of the hidden truth of God, not that it might remain hidden but that his disciples might see, hear, and contemplate the deep things of God.[9]

For those who would bask in the glory of this age there is a rejection of anything and anyone who would upset the political order of the world. Rulers vie for power and turf, that’s the game and it’s played with gusto. Nothing inspires the person of the world so much as when he is in association with others against an opposing party. But there is an unmentionable love affair between the parties for they know their motives are the same, not withstanding, the differences of opinion concerning the finer points of their politics, religion or philosophy. Paul did not militate; he disengaged. He did not protest, he was simply and completely immersed in Christ, who was spirit not flesh, heavenly not earthly, cosmic not cultic; handled by no man, beholden to no man, circumcised in heart by the Spirit of Christ, buried in baptism by the Spirit without human intermediary, no water, no ceremony or religious formula.[10] Paul exhorts his people to avoid sectarian contentions and regulatory disputes which he admits give the appearance of wisdom and piety but have no value against the indulgence of the flesh.[11] He appeals to the believers to rise above all of it. They are a different order of being. They relate to the world as travelers passing through a foreign country on their way home. The travelers do not involve themselves with the affairs of the place, indeed, they do not speak the language nor do they relate to the local sentiments.