The Priestly Line Of Malki Tzedek

Hebrews 8: Utilizing text from Jeremiah 31:31-34, the author expands on the text above defining the role of Jesus as high priest solidifying the new covenant. It encourages the knowledge of God and His sovereignty (8:11). Unlike the Mosaic Covenant, where limited

In 2 Samuel the narrative shifts to the reign of David as he rises above Saul’s son Ish-bosheth to become the king, first of Judah and then of all the tribes of Israel (5:1–4). The book records David’s wars of conquest including the capture of Jerusalem and the relocation of the ark of the covenant to the City of David (6:1–19). But the author also records David’s failures: his adultery with Bathsheba (11:1–26), Absalom’s rebellion (15:1–18:30), Sheba’s revolt (20:1–26), and the disastrous census (24:1–25). Like all the prophetic writers, the author presents a portrait of his historical figures from the perspective of their faithfulness to God’s covenant.

He pairs the Prophet/ King David with Abraham on this issue by using the term “also” to construct the unity of their justification by faith message. Paul’s intent to link this principle back to the Old Testament is evident by his inclusion of David. He knew that his reference to the psalmist would validate his message, because David knew all too well of his own transgressions and his great need of God’s forgiveness. Thomas Constable notes that, “While Abraham lived before the Mosaic Law, David lived under it. Abraham represents the patriarchal period of Israel’s history, and David the monarchy period.” The apostle chose these two men, revered by the Jewish community to drive home his message. Paul emphasizes David’s use of the term blessed which contains the lexical meaning, “pronounce of being in receipt of special favor, blessing.” The term is used again in verse 9 of this passage and in Galatians 4:15. Paul’s choice to draw attention to this term was to reiterate God’s imputation of righteousness to an ungodly man apart from his works and then substantiate this truth by quoting David’s lyrics in Psalm

Melchizedek, the Old Testament priest, who were appointed, to be the Highest priest during, many years ago, of sacrifices of ritual and rites. The Levitical priesthood was not under a perfect law. Thus, Melchizedek, collected tenth of Abraham's funding, and he blessed, Abraham,(Hebrews 7:6) to whom had already, had good grace from the Almighty God. Therefore, Abraham, was not a cast away as, the priest of the Mosaic law. Furthermore, Christ is the only Highest priest of the universe and He can not change, neither shall His Words and Works be changed. Christ is the the priest of life and death,God used Melchizedek, to set an example of the coming Messiah, who is not of the fleshly commandment, but of the power of the Holy Spirit. Christ is

Prior to reading The Christ of the Covenants, I was unaware of the emphasis placed on the covenants, likely due to my un-Reformed background. After reading this book, I feel that it fully demonstrates the relationship between five covenants God instigated with Adam, Abraham, Noah, Moses, and David in the Old Testament, and how they are reflected in Jesus’ birth, death, and resurrection in the New Testament. In answering four basic questions, I discovered this main idea to be true time and time again. This book forced me to think critically on how God’s five covenants relate to the entire message presented in Scripture, unity and diversity, covenant theology vs. dispensational theology, and strengths and weaknesses in the entirety of the book. Robertson exhibits his vast knowledge of the subject with a concisely structured index outlining one clear point for the entire novel: the relationship between the old and new covenants.

Moses and Aaron were ordered by God to build a holy vessel for the tabernacle of testimony and provide it with gold, bowls and pots, rubies, sapphires, and emeralds, and put them in the tabernacle of witness, and make it the ‘belly of the ship” with the two tables that God wrote it with his own fingers. According to various texts within the Hebrew Bible, it also contained Aaron's rod and a pot of manna. "The ark of the covenant [was] covered on all sides with gold, in which was a golden jar holding the manna, and Aaron's rod which budded, and the tables of the covenant” (Ark of the Covenant." 26 Mar. 2018. Web. 27 Mar. 2018). Moreover, this is a God commandment in writing so peoples would know what is expected of them. However, the Kebra Nagast had the peoples of Ethiopia thinking they would be the new home of the spiritual, heavenly Zion for their country was selected by the God. Additionally, when God created heaven, he commands it the habitation of glory on the

10 The LORD said to Moses, 11 “Phinehas son of Eleazar, the son of Aaron, the priest, has

Abraham was called by God to depart from home and migrate to a new land and receive greatness among the nations in return. The fulfillment of these promises became the stimulus for the people’s response of worship and thanksgiving. At Hebron, Abraham constructed the first alter to Yahweh in thanksgiving for the promise of land as seen in Genesis 13:18. Worship was also offered to Yahweh after Abraham defeated the four kings as found in Genesis 14: 17-24. Melchizedek, the priest of God Most High, administered the worship. Prior to the Exodus, the basic elements of Israel’s worship included the practice theophany, also known as an appearance from God, the utilization of an alter to make sacrifices, and a sacrament utilizing bread and wine that is commonly referred to as a cultic celebration. After the Exodus, the worship of Israel became more formalized, characterized by the Mosaic institutions and regulations. The commitment to the law of the covenant became the central figure of Israelite worship. Israel’s deliverance from Egypt embodied the essence of Yahweh’s relationship with humanity. The Song of Moses, as seen in Exodus 15, reveals God’s faithfulness. Despite the murmurings through the desert wanderings, the Israelites learned to know Yahweh as the ultimate provider. The desert experience in later worship became symbolic of God’s provision and care, as seen in Deuteronomy 8: 1- 20. Because of Yahweh’s faithfulness, the Israelites strived for covenant relationship with Yahweh. Yahweh’s instructions for the building and arrangement of the tabernacle and the details pertaining to the priesthood, the sacrifices, and the worship service were very specific . Many chapters of the Pentateuch are dedicated to the details of the tabernacles construction. The tent of meeting illustrated the mobility of Yahweh. Unlike the pagan gods, deities that were limited to

The Christ of the Covenants demonstrates the relationship between five covenants God instigated with Adam, Abraham, Noah, Moses, and David in the Old Testament, and how they are reflected in Jesus’ birth, death, and resurrection in the New Testament. In answering four basic questions, I discovered this main idea to be true time and time again. Robertson exhibits his vast knowledge of the subject with a concisely structured index outlining one clear point for the entire novel.

Understanding the dynamic concept of covenant permeates everything God says in His Word and everything He does in a believer’s life. The following word study will examine the text of Exodus 19:1-8. The text begins with an obscure and severely brutalized people who are saved from slavery and are on the verge of a new covenant between God and man. The word in study is the Hebrew word האמנה, translated “covenant.”

As I read chapter 5 of Hebrews there were a few questions I needed to have answered before I could fully understand the importance of Christ as my, our High Priest: 1. What is a High priest? 2. What is it about Aaron that he would be referenced in this chapter? The answer to the first question is, thankfully, answered in the chapter itself, however, I had to seek and answer to the Aaron question and seek I did.

The word covenant relates to an agreement between God and Man (Tullock & McEntire, 2012). Each part of the contract is written by God, and he ensures that the terms of the agreement have been met. The role that has been viewed in the Israelite religion that relates to the word covenant would be the Sinai covenant that God made with the Israelites. In Exodus 19:5, God tells the Israelites that “If you will obey my voice and keep my covenant, you shall be a treasured possession out of all peoples” (Tullock & McEntire, 2012. pp. 75-76). This statement meant that the Israelites would be a holy nation and be separated from others for God’s use only.

Deuteronomy 12:17-19, “17 Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand: 18 But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto. 19 Take heed to thyself that thou forsake not the Levite as long as thou livest upon the

28 You have made known to me the paths of life; you will fill me with joy in your presence. ’[e] 29 “Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.

Together, Marduk and the king righted all wrongs, disposed of evil, and restored natural order in its most bountiful and pristine state. Two differences, however, deny setting this text as an archetype to apocalyptic literature, let alone a parent-child relationship with Second Temple authoritative topoi.