NOTES for Heb 7:1-10

Continuing the theme of charismatic high priesthood, the author of the epistle again turns to the figure of Melchizedek, who became a symbol of the Messiah as High Priest. This symbolism was quite traditional, rooted in the pre-exilic era, when the Yahwist messianic tradition was being formed under the influence of the preaching of the later prophets. It was in those days that Melchizedek of the ancient tradition became Melchizedek as a prototype of the Messiah. His name literally means "righteous ruler" or "ruler of righteousness" (historically this may have been not a name but a title, but in any case it later came to be perceived as a proper name), and the title ruler of Shalem (Salem), as Jerusalem was called in the most ancient period, was interpreted as "ruler of peace" (Hebrew shalem means "peace," including that gracious peace of God which, according to traditional messianic expectations, would descend on the people and the land on the day of the Messiah's coming).

It is no surprise that such a ruler-priest, who blessed Abraham himself, was seen as a prototype of the Messiah-High Priest, who in due time would bless the people in the same way, opening for them the way into the Kingdom (vv. 1-3). Speaking this way, the author of the epistle emphasizes that priesthood, as a spiritual reality and as a ministry, is not limited only to the specific form of Levitical priesthood that belonged to the Jewish people throughout their history. He does not deny the reality or effectiveness of the Levitical priesthood; he merely points to the fact that the possibility of priestly ministry in the world existed even before the birth of Moses and Aaron, with whose name the Yahwist tradition connects the beginning of the Levitical priesthood, and that Abraham himself, the forefather of the Jewish people, does not reject this priestly ministry (vv. 4-10). Just as the Kingdom exists from the beginning, so too the possibility of sanctifying creation, and above all the human person, exists from the beginning. And if this is so, then priestly ministry, without which such sanctification is impossible, must also exist in the world from the beginning. And just as the fullness of the Kingdom is not revealed to the fallen world all at once, neither is the whole fullness of priestly ministry revealed to it all at once, though at times it is partly disclosed to the chosen, just as the fullness of the Kingdom, hidden until its time, was sometimes partly disclosed to them.