The substance and verification of all blessing from God is to be found, now, and will be found hereafter in the sustainment of those offices by the Lord Jesus Christ, in which man has either failed, or has stood merely as the type, or shadow of "Him who was to come."
The brightness of both earth's and heaven's hope stands in this, that in the counsels of God, all power in heaven and in earth shall be administratively, in the hands of the once. humbled Son of Man; and that, in fact as well as of right, He shall apply that divine power for the creature's highest good and the Creator's glory, in the wide sphere of heaven and earth.
Many and precious will be the fruits of that dispensation; precious to the church, to Israel, and to the world. For then will come the time of Satan's casting down from his seat of power-of Israel's regathering in peace and joy-of the deliverance of creation from its bondage of corruption and its groans, and above all, the manifestation of Christ in glory, and ills church's exaltation and companionship with Him in His throne.
Connected with this bright scene of happiness and glory, is the subject of this paper. For, whatever may be the intermediate importance of the Melchizedek Priesthood of Christ, it looks on for its full display to the time when "the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." Thus is the record of Scripture which first presents this subject to our minds:- "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the Most High God. And he blessed him, and said, Blessed be Abram of the Most High God, Possessor of heaven and earth: And blessed be the most High God, which lath delivered thine enemies into thy hand. And he gave him tithes of all" (Gen. 14 vers. 17-20).
In his Melchizedek character the Lord Jesus Christ stand's not so much " the high priest of our profession" as in Hebrews (as he does " the priest of THE MOST HIGH GOD); and that under the asserted power of him whose special title to praise and glory, as well as dominion, is, that he is "Possessor of heaven and earth." Most interesting is it thus to see in this earliest type of Christ's official glory, as God's royal priest, the most perfect presentation of that character in which he will finally stand, and fill heaven and earth with blessing and praise. In this we have an example, which is common in Scripture, as the expression of the Divine counsels, of that which is first in the order of revelation being the last in the order of accomplishment. This is manifest even in the first promise of mercy to man; in the terms of which are indicated the last exertion of Christ's power:-" He shall bruise thine head." For every part of Scripture is the word of Him who "sees the end from the beginning;" and who cannot rest short of the full accomplishment of His purpose and counsel.
The priesthood of Aaron historically may come in, after its exhibition in the hands of Melchizedek, and so shadow forth an essential part of the work of Christ, previously to the display of his royal priestly glory; still, overpassing the entire of these heaven-appointed types, the Spirit of God, by David, reverts to the brief expression of this glory, before us, saying " The Lord hath sworn and will not repent," Thou art a priest forever after the order. of Melchizedec (Psalm ex).
It is but a brief expression; but we find that after all has been accomplished, in the intermediate period, connected with sacrifice and intercession, of which the elaborated types and service of the tabernacle and Levitical priesthood are the expression; necessary indeed, most necessary, as the grounds of the sustainment before God of an erring and imperfect people-all reverts to the original and simple type in which is presented more prominently the exercise of this priesthood according to the dignity of him who bears it, also to the glory of him who confers it, as well as according to the purposed blessing of that double sphere to which its exercise extends.
In speaking of this bright and blessed aspect of the glory of the Lord Jesus Christ, so fraught with blessing from heaven's eternal stores of blessing, and introducing a scene so in contrast with the corruption and misery of the present, and therefore so knit-up with the longing of our hearts for the reign of righteousness; it may be well to advert, by way of illustration, to the general subject of priesthood as it is presented in the Scriptures.
All are familiar with the exhibition of the Levitical priesthood, and with the use that is made of these types in the Epistle to the Hebrews, as illustrating the present position and ministrations of Christ for His people.
But there were priests before the giving of the law, and before the setting apart of the tribe of Levi.
What may be characterized as the priesthood of worship, is the first that is presented in the order of God's revelations; as illustrated in the example of Abel. " The Lord had respect unto Abel and to his offering." "By faith Abel offered unto God a more excellent sacrifice than Cain." Faith, not formal constitution, made him a priest, and directed him in the choice of his offering; and gained for him acceptance with God.
Subsequently, this priesthood is seen in the heads of the patriarchal families, as Noah, Job, Abraham, Isaac and Jacob: not to mention " Jethro, Moses' father-in-law, [who] took a burnt offering and sacrifices for God."
Sacrifice, or the worship of the altar, was connected with all these instances; and sweet was the savor of their burnt offerings, though the formal title of priest was not assumed by any.
Melchizedec is the first historical person in Scripture bearing the title of priest; and in this king and priest is presented the true and perfected glory of the priesthood of Christ. Now he stands for his people in the "holiest," in intercessional grace; but then he will be presented in glory on earth; "and shall sit and rule upon his throne; and he shall be a priest upon his throne."
The Levitical priesthood it will be the less necessary, at this point, to speak of, as it is so interwoven with our present subject, in its treatment in the Epistle to the Heb. 1 merely notice, therefore, that its ruling characteristic is that of atonement and intercession; and in this respect it is in contrast with the Melchizedek priesthood, which is emphatically that of power and blessing.
No doubt the sacrifice and intercession of Christ are the necessary basis of this, because it is the blessing and glory of mediation in which man is brought nigh to God; still it is not in sacrifice and intercession, but in power and blessing that the peculiar character and glory of the Melchizedek priesthood are displayed.
The action of Melchizedek is alone expressed in blessing.-For though it is said, " He brought forth bread and wine; and he was the priest of the Most High God;" these are in no sense sacrificial, nor are they, here, expressive of that which is sacrificial, but are the appropriate symbols of strength and joy, ministered to those who had just emerged from scenes of conflict and weariness; and needing thus to be cheered. Melchizedek, the King of Righteousness, thus coming forth from the city of peace, to meet the victors, stands appropriately as the figure of Him who, in anticipation of the full glory of the kingdom, has said, " Blessed are 'those servants, whom the Lord when He cometh shall find watching: verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them." Wondrous grace, that shall thus cheer poor wearied hearts in alliance with Himself, amidst the bright scenes of glory!
Thus is the blessing of Abram by Melchizedec; he said, " Blessed be Abram of the Most High God, possessor of heaven and earth; and blessed be the Most High God, who hath delivered thine enemies into thy hand."
The peculiar title attributed to Jehovah, of " the Most High God," and the intimation of the sphere of His power, " Possessor of heaven and earth," lead forward to a period in God's counsels regarding this world beyond the present dispensation of His grace, when His supremacy will be universally asserted and acknowledged. It may be observed that this title, " Possessor of heaven and earth," expresses far more than the claim of God to universal rule and governance, or His unchangeable supremacy. It is designed to indicate a dispensational display of Divine power, which will issue in the expulsion of all the powers of active and regnant evil, from the two spheres of heaven and earth, in order to the bringing in of the Lord Jesus Christ, as the first-begotten again into the world, in the beneficence of His reign of righteousness and the full display of His official glory.
In the conclusion of the 83rd Psalm, we find the acknowledgment of this title as regards the earth, presented as the result of the execution of God's judgments upon the confederated enemies of Israel, of which the destruction of Sisera and Jabin, of Oreb and Zeeb, and of Zebah and Zalmunnah, are but types. These enemies are thus pleaded against in the Psalm: " Lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee." It concludes, " Let them be confounded and troubled forever; yea, let them be put to shame, and perish: that men may know that Thou, whose name alone is Jehovah, art THE MOST HIGH over all the earth."
Entirely in accordance with this, though the subject is looked at from another point, is the language of Psalm 110. The first verse, as is well known, presents the Lord at the right hand of God, "expecting. Till His enemies be made His footstool." In the second and third, "the rod of His strength" is sent out of Zion, and He is seen ruling in the midst of His enemies, and acknowledged by His willing people in the day of His power; while the issue of the whole is given in the accomplishment of the oath, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek." The judgment that falls upon His enemies, and the blessing of His willing people, have their issue in the bringing out of the full character of this Priest upon His throne.
These and other Scriptures, and especially the way the subject is introduced in the Epistle to the Hebrews, necessarily throw the mind on the typical character of the scene in which Melchizedek first appears. So far as the abstract idea of Melchizedek's priesthood is concerned, any other point in Abraham's history might have served: but it is emphatically introduced thus: " This Melchizedek, king of Salem, priest of the Most High God, who met Abram returning from the slaughter of the kings, blessed him " But I know not that it is necessary to argue this. The 14th chapter of Genesis presents the first recorded battle in the Scriptures, and there is the surest warrant to view it as typical of the last.
The titles of God in this chapter; the detailed history of the ravages of the confederated kings; their overthrow by Abram, who is in connection with " the Most High God;" the introduction of the royal priest at this point, with his titles and action; mark thus, in early type, the outlines of a scene of which the details of later prophecies are but the filling up. Happy is it to look on to that scene, which is thus portrayed, in the language of Israel's hope; " Surely His salvation is nigh them that fear Him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before Him; and shall set us in the way of His steps ' (Psa. 85:9-139Surely his salvation is nigh them that fear him; that glory may dwell in our land. 10Mercy and truth are met together; righteousness and peace have kissed each other. 11Truth shall spring out of the earth; and righteousness shall look down from heaven. 12Yea, the Lord shall give that which is good; and our land shall yield her increase. 13Righteousness shall go before him; and shall set us in the way of his steps. (Psalm 85:9‑13)). And again in Isa. 30:31,3231For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. 32And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. (Isaiah 30:31‑32), " Through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod; and in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps."
Thus, though we know that a gloomy history, as to this world, must run to its close, in which " nation shall rise against nation," and woe after woe is pronounced against the dwellers upon earth, yet do we here see that joy and triumph-" tabrets and harps"-shall follow the course of this last conflict, in the day of the setting aside of the enemies of the Lord, and of the destruction of those who have destroyed the earth.
The titles of God in Scripture are always important and expressive, since they are His own peculiar attributions in His revelation of Himself and of His ways to us. This is perhaps too little noticed, and hence restrictedness of thought in regard to God and His blessed counsels.
This title of "the Most High God" is in contrast with the "gods many and lords many," which, through the power and craft of Satan, came to be acknowledged after the flood. But when this title of God is vindicated, all this power of the adversary must be set aside. For "the Lord alone shall be exalted in that day, and the idols he shall utterly abolish."
Hence, in reference to Israel's redemption out of Egypt-the cradle and fountain of idolatry-Jethro says, " Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly He was above them" (Ex. 18:1111Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them. (Exodus 18:11)). As it is also said in the 12th chapter, " And against all the gods of Egypt will I execute judgment: I am the Lord." And it was afterward given in commandment to the whole people, " Make no mention of the name of other gods, neither let it be heard out of thy mouth."
It was to this truth of the sole supremacy of Jehovah that Israel were called to be witnesses, and in them finally, through their connection with the Messiah, this testimony will be established. "Ye are my witnesses saith the Lord.... I have declared, and have saved, and I have showed when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God." But the possession of heaven and earth by the Most High God necessarily involves the dethronement and setting aside of Satan, from his seat of power, as "the god of this world," and "the prince of the power of the air;" as well as the resumption, into the hands of the Lord, of all delegated power on earth, which has been abused by man. Of this latter the 82nd Psalm gives the example; concluding with the words, " Arise, O God, judge the earth: for thou shalt inherit all nations."
It is greatly to be questioned, whether the importance of this is generally felt; and whether this further step of Satan's power and craft, in the introduction of idolatry into the world, and man's consequent further debasement and alienation from God, is at all appreciated.
In the current thoughts of men, idolatry is either associated with the ignorance and barbarity of modern times, or is connected with all the fascination of the past, in the history and genius, the subtle intellect and creations of the fancy, the philosophy and eloquence, of the more polished nations of the world. In either case its real evil is but little seen. The debasement of man only appears in the one, and excites pride by a comparison; and in the other the iniquity is so glossed and hidden by the meretricious dress in which it is disguised, that its deformity is effectually concealed.
But whether it be the hideous and misshapen gods of the South Sea Islanders, or the statue of Apollo or Jupiter, before which their votaries bow; behind either, Satan is the God that crouches to receive the homage of enslaved and deluded man. " The things which the Gentiles sacrifice they sacrifice to devils [Gr. demons] and not to God."
It is man taking the devil to be his god, liar and murderer as he is, and worshipping him instead of "the Most High God." Exclude this power of Satan from idolatry; and no reason can be given for the absolute dominion of false religions over the mind.
Nor must this power of the adversary against the claims of God be restricted to the men who make an idol from the stock of a tree. It is, alas! seen in that system of abominations which lays claim to the title of the only true Church. And, O what mockery must it afford to Satan, that he should become again enthroned, after the external subversion of idolatry in the Roman Empire by means of the corruption of that very power, of which one characteristic exercise was to "cast out devils! "
There is nothing more remarkable nor solemn than the way in which " seducing spirits and doctrines of demons " are spoken of, in relation to the Christian body, in 1 Tim. 4:1,2,31Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. (1 Timothy 4:1‑3). " Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God path created to be received with thanksgiving of them which believe and know the truth."
There has been a ready application of this passage to the corruptions of Popery-and justly so, as its leading terms sufficiently indicate-but the connections of the passage show that a door may be opened for " seducing spirits and doctrines of demons," where nothing so gross, in the perversion of Christianity, as Popery is in question. In the last verse of the 3rd chapter, the whole blessed ground-work of faith is presented in " the mystery of godliness:" " And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." And the next thing stated is, that " in the latter times some shall depart from the faith," etc. The connection of the two is striking enough, and full of warning, if the division of the chapters is disregarded.
But in the establishment of that kingdom to which the Melchizedek priesthood of the Lord Jesus Christ looks forward, not only will the Church be delivered from Satan's power in conflict in heavenly places, as now, but Satan himself will be cast down from his position, and no longer be allowed to control the springs of power on high, as " the prince of the power of the air," and, with his emissaries, as " the rulers of the darkness of this world."
That which the Melchizedek priesthood especially sets aside, is apostate power on earth, and Satanic power, or "wicked spirits in the heavenlies." The one illustrated in Nebuchadnezzar, the first head of Gentile universal empire, and the first of whom we read, who used that power for the compulsory establishment of false religion; but more fully disclosed in the destruction of the fourth beast on account of the blasphemies of " the little horn," which makes way for the setting up of the kingdom given to the " Son of Man " by " the ancient of days." Of this kingdom it is said (Dan. 7:2727And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27)), "The kingdom and dominion, and-the greatness of the kingdom, shall be given to the people of the saints of the Most High." The other, viz., the setting aside of Satanic power in the heavenlies, is marked in the declaration, "the Lord shall punish the host of the high ones that are on high [as well as] the kings of the earth upon the earth." And the same thing is more fully seen in the casting of Satan and his angels down, so that " their place is not found any more in heaven;" and in his subsequent binding and being cast into the bottomless pit. Rev. 12:7-97And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8And prevailed not; neither was their place found any more in heaven. 9And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (Revelation 12:7‑9), compared with 19:19 to 20:3.
Until then, the display of heavenly dominion must of necessity be circumscribed, and the channels of heavenly blessing be impeded. For " while Satan has the power, and while those hold the possession, subject to his power, sorrow, discord, and death, are the sad and unwelcome companions of man's voyage; he is seduced to every folly; he is but as the convict in the ship, its guidance and its power are in other hands." But when "the Most High God" is known as "possessor of heaven and earth," where shall be the tempter then? "Not in heaven: the Most High possesses that: not on earth; the Most High reaches in His possession to that; and the very ends of the earth shall feel the blessing of His pervading comprehensive blessedness."
When this wide sphere of heaven and earth shall be thus cleared-whether of " the gods many and lords many," that have held sway therein, or of those that have destroyed the earth-and, as in Solomon's kingdom, " there is neither adversary nor evil occurrent," this blessed priest of the Most High God will come forth in the full display of His Melchizedek glory, " King of Righteousness," and " King of Peace," the supreme and universal minister of blessing in heaven and earth.
It is not that power had not been in the hands of Him who is to be known as King of Righteousness and King of Peace, before He comes upon the scene as the Priest of the Most High God; but it is at this point that He comes forth as Melchizedek in the exercise of His priestly glory, based upon His kingly rule. As in Hebrews it is argued He was first, as His name imports, " King of Righteousness," and after that also, " King of Salem, which is King of. Peace."
In the same way, the glory of the first resurrection is seen in Rev. 20, in the thrones and those that sat on them, and their living and reigning with Christ. It is not the act of resurrection which is thus presented, but the sphere of glory which belongs to it, and belongs to the epoch which it marks. " The first resurrection' has its result in this glory on the part of those who are partakers of it. "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years."
From this and from other Scriptures, it appears that believers will not until then, in association with Christ, be known in their full priestly character and glory. "He hath made us kings and priests unto His God and Father" (Rev. 1 ver. 6). And again, "Thou hast made us unto our God kings and priests; and we shall reign on the earth" (Rev. 5:1010And hast made us unto our God kings and priests: and we shall reign on the earth. (Revelation 5:10)). And also "Ye are a chosen generation, a royal priesthood" (1 Peter 2:99But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9)).
No doubt in the sense of worshippers all believers are priests now; having in the sacrifice and intercession of the High Priest of their profession the full and perfected ground of free access to God; but their royal priesthood will not be seen until the Lord Jesus himself " shall sit and rule upon His throne, and He shall be a priest upon His throne."
This is but in accordance with the Lord's own position. For though He is a priest of no other order than that of Melchizedek, it is equally certain that His present service in the sanctuary is according to the pattern of Aaron's service and not of Melchizedek at all.
It is not sufficiently observed, that the Epistle to the Hebrews, merely asserts the order of the Lord Jesus Christ's priesthood to be after Melchizedek, and not after Aaron. This fact is reasoned upon in its bearing upon the dispensation that was now passing away; and it is shown that " the priesthood being changed, there is made of necessity a change also of the law;" but the subject is not pursued in its prospective bearing. s That which is pursued is the blood-shedding of our Lord Jesus Christ, as giving Him a title " to enter into heaven itself now to appear in the presence of God for us;" and where His present service is typified, by the position of Aaron on the great day of atonement, when he had entered within the veil with the blood of the sin offering.
The especial bearing of the Epistle to the Hebrews is upon the subject of worship; showing that a transfer has been made of all its grounds and elements from earth to heaven. And, therefore, it does not present the cross of Christ down here, as the display of the enormity of man's sin, and the infinite depth of God's love to sinners; but it rather insists on the efficacy of the sacrifice of the cross in heaven, as giving a place before God to Him who hung upon it, in atoning mercy, by which He can bring nigh to God, and sustain in that nearness, notwithstanding their being surrounded by infirmities and imperfections, " all that come unto God by Him, seeing He ever liveth to make intercession for them."
And most comforting is it to the heart of a saint, under the daily consciousness of imperfections and shortcomings, to see the whole force and efficacy of Christ's work on earth thus brought to bear upon his acceptance before God in his daily access and worship. Who can sufficiently estimate, in a day like this, the rest of soul afforded by the perception that all the typical value of " sacrifice, and offering, and burnt offerings, and offering for sin," is concentrated in the one accomplished sacrifice of Him who said, " Lo, I come to do thy. will, 0 God!" and that all the sanctifying efficacy of the washings and cleansings of the Tabernacle have their issue in that word of encouragement, " Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; let us hold fast the profession of our faith without wavering!"
It is indeed no light thing for the people of God to find themselves thus recognized by God as duly anointed and cleansed as priests for his sanctuary; and to know that the full answer of all which was accomplished in type for Israel, in the High Priest's entrance into the holiest of all, with the blood of the sin-offering sprinkled seven times before the mercy-seat and upon the mercy-seat, is found in that one simple declaration. "Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us."
It may seem hardly necessary for those to whom this paper will possess any interest, to notice that an air of mystery has been thrown around the person of Melchizedek, and much argument has been thrown away in attempting to prove him to have been a mystical and not a real person. This has arisen from a misapprehension of the terms employed in relation to Melchizedek in the Epistle to the Hebrews, and also from the desire to be "wise above that which is written." In Heb. 7:33Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. (Hebrews 7:3), he is said to be " without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God abideth a priest continually." But this language is evidently used merely to indicate the way in which he is introduced upon the scene-being in perfect contrast with that which marked the priesthood of Aaron. There is no genealogy, no descent, no intimation of his induction to the priesthood, nor any point in which he quits it; none' preceded him in its exercise, none succeeds him in it. He stands in perfect isolation as to his history in the divine record, and is thus the fitting type of him, who, "because he continueth ever, hath an unchangeable priesthood."
But the whole force of the terms in question is clearly indicated in Heb. 7:66But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. (Hebrews 7:6), "He whose descent is not counted from them," etc., i.e., his ancestry, or pedigree, is not deduced from this source.
And there is no more ground to question whether he was a real person than there is about Abram himself, or any others whose names occur in this historical scene. Nor is there any greater difficulty connected with his priesthood, than with that of Jethro, who is priest in the presence of both Moses and Aaron.
On the general subject of the priesthood of our Lord Jesus Christ, some Christians have felt a difficulty in the assertion that its sphere is in the heavens, and that it was not entered upon until after His resurrection from the dead, and His ascension into the heavens. The objection springs from a jealousy which confounds the proper dignity of our Lord's person, with the work He accomplished and the offices to which the dignity of His person gives effect. But the Scripture is plain, "If He were on earth, He should not be a priest ' (Heb. 8:44For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: (Hebrews 8:4)). And again, "We have a great High Priest that is passed into the heavens" (4:14). And still further, " Christ glorified not Himself to be made a high priest; but He that said unto Him, Thou art my Son, this day have I begotten thee " (v. 5). That is, His call to the Melchizedek priesthood (referring to Psa. 110) is declared to be in resurrection; as it of necessity must be, to be " after the power of an endless life."
But even the Aaronic part could only be in resurrection, and in the heavens, as the whole argument of the Hebrews is designed to show. Christ and His Church are indeed typically represented by Aaron and his sons; but then it is not in Christ on earth that the type finds its answer, but in Christ and His Church in their true position in the heavens-in the holiest of all-in the blessed presence of God, where there is now no vail to hide His presence, or to obscure for a moment the sight of Him who is " the High Priest of our profession "-and who is ever there for us.
But nothing of this marks the exercise of Christ's Melchizedek priesthood, except its continuity; for, whatever its display, His entire priesthood is " not after the law of a carnal commandment, but after the power of an endless life." As Melchizedek, there is the necessity, as we have already seen, of kingly rule; and the subjugation of enemies, and the possession of heaven and earth, in fact as well as by title, by the Most High God; and lastly, of universal blessing.
With all this, the communion of the Church will be Most perfect and full. Associated with Him in union and life, who bears this glory and exercises this priesthood, what joy will it be to witness that scene which in there will be a full accomplishment of that word, " I will hear, saith. the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the wine and the oil; and they shall hear Jezreel"- the seed of God!
But who can picture the joy of that scene, when the enemy shall be expelled from the higher sphere of Jehovah's praise, and every hostile banner that has been erected on earth shall be overthrown; when the bondage of creation shall be exchanged for " the glorious liberty of the sons of God;" when in the height of heaven, and to the uttermost parts of the earth, blessing shall be poured forth in tides, according to the measure of the desire of his heart, who to the death was obedient, that God might be glorified, and that He might in this joy see of the travail of His soul and be satisfied!
Precious is it to look forward, with the earnestness of a certain hope, to that day when He " whom the heavens must receive until the times of the restitution of all things," shall come forth, and become the minister of blessing which will make heaven rejoice and the earth be glad: and when He will not only minister, but will " drink the new wine of the kingdom " with His saints! Poor, indeed, is man's best happiness and glory, in comparison with this! And poor and feeble are these thoughts, as the expression of that bright scene of joy which shall crown the counsels of grace and glory of our God; and of which Jesus, as the conqueror of sin and death and Satan, will be the center and the spring!
It is not always in the most lengthened descriptions and minute details, that we find the fullest subjects of heavenly truth; as the succinctness of Melchizedek's history, in contrast with the book of Leviticus, and other histories of the sacred Word may show. But every ray of Christ's glory is precious, though it may not reach the central luster which in certain portions bursts upon the soul. Every name which attaches to the Lord Jesus, and every office which He sustains-every perfection of His
nature-and every glory in which He will be revealed, should be the meditation of our hearts; and the more it is so, the more will the blessed force of that Word be understood, " Let him that glorieth glory in the Lord."
This is given to us of our God, to be the staple of our joy; and while the soul dwells on this, the world becomes dim, and all earthly hopes vanish, while the Word of promise is echoed back, " Even so, come Lord Jesus! come quickly!"