Melchizedek and the Messiah: The Priesthood of Christ in Hebrews

Introduction

Most Christians are unaware that the Bible has more than one priesthood. They are familiar with the well-known priesthood of the Old Testament, and if they are exceptionally savvy, they know it to be called the Levitical Priesthood. Still, most lay Christians often forget the second priesthood. This essay will focus on this lesser-known priesthood as elucidated in the Epistle to the Hebrews, compare it with the Levitical Priesthood, and trace a theology of priesthood from the Old Testament to the New Testament. What is this priesthood that Hebrews speaks so highly of? It is none other than the Priesthood of Melchizedek—the eternal priesthood of Christ Himself. Through this essay, it will become perspicuous that the Priesthood of Melchizedek, specifically the Priesthood of Christ, is far superior to the Levitical Priesthood. Hebrews demonstrates that Jesus’ priesthood, according to the order of Melchizedek, is everlasting, without genealogical lineage, and provides a better sacrifice.

The first section of this essay will explore the historical background of the Epistle to the Hebrews, including its author, audience, and context. The second will provide a literary analysis, including a study of the Epistle’s genre and biblical allusions and connections to Genesis 14, Psalm 110, and Jeremiah 31. The final section will explore Hebrews’ theological message that Christ is the superior priest, as His Priesthood is forever, and He mediates a superior covenant.

Historical Background

The historical background of Hebrews is wrapped in obscurity. John Calvin, who will be consulted later in this essay, undogmatically endorses the Apostle Paul as its author,¹ yet by widespread consensus, the author, intended audience, and date of composition of Hebrews remains unknown.² However, the author is familiar with an impressive amount of Old Testament information, as will be demonstrated in the subsequent sections of this essay. Therefore, it is proper to assume they were likely a well-educated Jew. Moreover, the author self-identifies as a second-generation Christian (Heb. 2:3).

While much of Hebrews’ background information is speculative and unknown, the author implies the Epistle’s purpose: “But remember the former days, when, after being enlightened, you endured great conflict of sufferings… Therefore, do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive what was promised” (Heb. 10:32, 35-36).³ These words demonstrate that the audience, likely Jewish Christians like the author, is a persecuted church or collection of churches needing strength and endurance. The author writes to provide this endurance through encouragement and rejoicing in God, who has worked in them.

Literary Analysis

The genre of Hebrews is interesting, for it is most definitely an epistle, yet it is written as if it is a sermon. Perhaps this is because it was initially given as a sermon, and epistolary features were added later.⁴ Furthermore, “it is clear that the writing was seen from very early times to have theological significance for others besides those to whom it was first sent.”⁵ It may have been sent to the Hebrews first. Still, other destinations and audiences benefitted from its robust theological language of Old Testament ideas and passages fulfilled and improved in the New Testament.

One of these Old Testament passages is found in a few interesting verses of Genesis: “And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. He blessed him and said, ‘Blessed be Abram of God Most High, Possessor of heaven and earth; And blessed be God Most High, Who has delivered your enemies into your hand.’ He [Abram] gave him [Melchizedek] a tenth of all” (Gen. 14:18-20). The author of Hebrews speaks of this encounter in Hebrews 7:1 and elaborates on it throughout the chapter, arguing that Melchizedek’s Priesthood is superior, evidenced by Abram giving Melchizedek a tenth of all. Of course, the Levitical Priesthood also receives tithes, but they pay them (Heb. 7:9). Regardless, the fact that Abraham provides Melchizedek a tithe is curious, demonstrating Melchizedek’s significance. To better understand this, looking at another mention of Melchizedek is crucial.

Another Old Testament passage that mentions Melchizedek is Psalm 110, and a few key verses are apparent. First, David begins the psalm by stating, “The Lord says to my Lord: ‘Sit at my right hand until I make Your enemies a footstool for Your feet’” (Ps. 110:1). The author of the Epistle alludes to this verse in Hebrews 1:3; 8:1; 10:12; and 12:2, saying that Christ has sat at the right hand of God. This reflects Christ’s words in Mark 12:29-37 where Jesus declares that there is one Lord in the Shema, yet David calls two distinct things “Lord” in the psalm. How is this possible? In short, without diving too far into the systematic doctrines of the Trinity, “The name ‘Lord’ applies to two distinct figures, the Father and the Son, without resulting in two Lords.”⁶ This is significant when determining the importance of Melchizedek, for David also declares that this second one, called “Lord,” is “a priest forever according to the order of Melchizedek” (Ps. 110:4). The author of Hebrews quotes this verse several times (Heb. 5:6; 6:20; 7:17, 21).

Theological Message

These two passages demonstrate that Melchizedek is a type of Christ that points to and anticipates Jesus’ ultimate priesthood and kingship. Calvin explains it well:

Melchizedek was God’s priest; and the Psalmist testifies that the king whom God has set on his right hand would be a כֹּהֵן, cohen, according to the order of Melchizedek… For it was a rare and almost a singular thing for the same person to be a priest and a king, at least an unusual thing among God’s people, hence he sets forth Melchizedek as the type of the Messiah, as though he had said, ‘The royal dignity will not prevent him to exercise the priesthood also, for a type of such a thing has been already presented in Melchizedek.⁷

Moreover, “the author draws a comparison between Jesus, the eternal Son of God, and Melchizedek, stating that the latter ‘is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he continues a priest forever.’”⁸ Furthermore, the author of Hebrews explains that “Jesus Christ is the same yesterday and today and forever” (Heb 13:8).⁹ This connection and typology is crucial to the theological message of Hebrews, for it not only demonstrates Christ’s eternal priesthood, but His superiority to the priests of the levitical genealogy.

Jesus Christ, according to the order of Melchizedek, is a priest of a better covenant: The New and everlasting Covenant mentioned in Jeremiah 31:31-34 and elaborated in Hebrews 8. Because Jesus is the better priest, He is able to offer a better and eternal rather than temporal sacrifice, and mediate for His people eternally, neither of which the Levitical Priesthood was capable of doing.

Summary and Conclusion

Overall, the Epistle to the Hebrews, no matter the author, audience, or date of writing, has much to say regarding Christ’s relation and superiority to Old Testament people, symbols, and objects, and this essay only briefly scratched the surface of Hebrews’ theological richness and spectacular commentary on the Old Testament. Therefore, Christians today should seek to study this great Epistle that is often neglected. In Hebrews, there is much to be learned, much to be benefitted from, and much to worship the Trinitarian God in.

Bibliography

Alexander, T. Desmond, Brian S. Rosner, D.A. Carson, and Graeme Goldsworthy, eds. New Dictionary of Biblical Theology: Exploring the Unity & Diversity of Scripture. Downers Grove, IL: InterVarsity Press, 2000.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Hebrews. In Calvin’s Commentaries. Vol. 22, Hebrews, 1 Peter, 1 John, James, 2 Peter, and Jude, translated by John Owen. Grand Rapids, MI: Baker Books, 2005.

Jamieson, R. B., and Tyler R. Wittman. Biblical Reasoning: Christological and Trinitarian Rules for Exegesis. Grand Rapids: Baker Academic, 2022.

Swain, Scott. The Trinity: An Introduction. Short Studies in Systematic Theology, edited by Graham A. Cole and Oren R. Martin. Wheaton, IL: Crossway, 2020.

Footnotes

1. Calvin, Commentaries on Hebrews, xxvi–xxvii. ↩

2. More information on the author, intended audience, and date of the Epistle can be read in Logan Lancour, “Hebrews Overview,” a paper submitted for BS 2311 New Testament Survey: Romans to Revelation, Midwestern Baptist Theological Seminary, July 2024. ↩

3. Unless otherwise specified, all Bible references in this paper are to the New American Standard Bible (NASB) (La Habra: Foundation Publication, 1995). ↩

4. Alexander et al., eds., New Dictionary of Biblical Theology: Exploring the Unity and Diversity of Scripture (Downers Grove, IL: InterVarsity Press, 2000), 338. ↩

5. Ibid. ↩

6. Jamieson, R. B., and Tyler R. Wittman, Biblical Reasoning: Christological and Trinitarian Rules for Exegesis (Grand Rapids: Baker Academic, 2022), 97. ↩

7. Calvin, 118–119. ↩

8. Scott R. Swain, The Trinity: An Introduction, Short Studies in Systematic Theology, eds. Graham A. Cole and Oren R. Martin (Wheaton, IL: Crossway, 2020), 42n5. ↩

9. Ibid. ↩