PERFECTION

PERDITION

OR

nations, for Melchisedec was a `King-Priest' at the time of Abraham (Gen. 14:18-20). There is much to be said

concerning the Melchisedec priesthood (Heb. 5:11), but the present is not the time for it. There were priests in

Egypt in the days of Joseph (Gen. 46:20) and in Midian in the days of Moses (Exod. 2;16), yet, out of the 725

occurrences where the word kohen is translated `priest', at least 700 refer to the priesthood of Israel. If under the

law of Moses the offering of sacrifice and the building of an altar are the work of a priest, this was by no means the

case before the introduction of the `law of commandments and carnal ordinances' introduced after the breaking of

the tables of stone of the Covenant at Sinai.

Abel offered an acceptable sacrifice, yet he was no priest. Noah offered a burnt offering upon an altar, and

distinguished between clean and unclean animals (Gen. 8:20). Job, too, as the head of his family `sent and sanctified

his children' and `offered burnt offerings' on their behalf (Job 1:5). Upon his entry into the land of promise

Abraham also `built an altar, and called upon the name of the Lord' (Gen. 12:7,8), and is seen arranging the

sacrifices at the time of the great promise (Gen. 15:9-21). Isaac built an altar (Gen. 26:25), and Jacob built an altar

at Shechem (Gen. 33:20), and another at Bethel, by the command of God (Gen. 35:1-7), and last, but by no means

least, the great sacrifice of the Passover was offered by the head of each family, no priest being mentioned or

necessary. In the Scriptures priesthood is not introduced by Divine command until the consecration of Aaron and

his sons, recorded in Exodus 29. Before that consecration, priests are mentioned in Exodus 19:22 and 24, but these

seem to have occupied the same sort of position that was given to David's sons as recorded in 2 Samuel 8:18, where

the words `chief rulers' is the Hebrew word kohen, or to Zabud in 1 Kings 4:5, where the words `principal officer' is

the Hebrew word kohen. This unusual use of the word kohen, ordinarily translated `priest', appears to hark back to

the primitive idea contained in the root-meaning of the word, which signifies either `to represent oneself, or to

present something or someone else' (J.M.A. in the Com. Bib. Dict.). It is a matter of Scriptural testimony and not of

inference or deduction, that the only priesthood recognized in Israel under the law of Moses was the Levitical

priesthood, of which the high priest's office was given to the family of Aaron, and the priesthood to the tribe of Levi

(Heb. 5:4; 7:5,14).

When we turn to the epistle to the Ephesians, however, those belonging to the sphere and calling there

administered are seen to have been `redeemed' and to have been `made nigh' by blood (Eph. 1:7; 2:13). They

themselves constitute a `holy temple in the Lord' and a `habitation of God in spirit' (Eph. 2:21,22). This company

are called `saints' (Eph. 1:1), and find their inheritance `in the saints' and `of the saints' (Eph. 1:18; 2:19), yet

without the intervention of a priest. This company has access, yea, boldness of access, with confidence, but no

human priest is found necessary to open the way. In the practical section, Christ is said to have `given Himself for

us an Offering and a Sacrifice to God for a sweet-smelling savour' (Eph. 5:2), and in the same practical section He is

said to have sanctified and cleansed the church, and will present it unto Himself ... holy and without blemish (Eph.

5:26,27). Yet in chapter 1 Christ is set forth not as `High Priest' but as `Head' and the church is set forth as His

`Body'. This two-fold title occurs again in chapter 5, and the `One Body' is prominent in chapter 2. The calling of

the church of the Mystery is not typified in the types and shadows of the law.

The extraordinary insistence upon priesthood found everywhere in the law of Moses finds its echo in but one

epistle, namely the epistle to the Hebrews. The earlier position, that of head of a family, set forth by Noah, Job,

Abraham, Isaac and Jacob before the law, is more in line with the relationship that Christ holds to the church today.

Instead of indicating an enrichment, the addition of the Levitical priesthood was a sure indication of failure. No

perfection was possible or intended under the Levitical priesthood, which was made after the law of a carnal

commandment (Heb. 7:11,16). In the case of Israel, Christ, by being a Priest after the order of Melchisedec, fulfils

the office foreshadowed with such frailty by Aaron's priesthood. No such order is needed by the Gentiles who come

under the dispensation of the Mystery; they find all, and more, in their ascended Head than Israel can find in their

Having seen that the office of the high priest is limited to the calling and profession set forth in this epistle to the

Hebrews, and having seen that in Christ our Head, the One Mediator, we have all and more than all the priests of

Israel or the Melchisedec priesthood can provide, we turn to the epistle to the Hebrews to learn the precious lesson,

realizing that, while all Scripture may not be ABOUT US or written TO us, all Scripture is profitable and written for

our learning. Those who were holy brethren and partakers of the heavenly calling are here called upon `to consider