The Deep Revelations of Melchizedek
“Having been made perfect, he became to all of those who obey him the author of eternal salvation, named by God a high priest after the order of Melchizedek. About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the revelations of God. You have come to need milk, and not solid food. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.” (Hebrews 5:9-14 WEB)
There are revelations about Melchizedek that spiritually immature believers aren’t ready to accept nor understanding because they aren’t established in the basic Gospel truth about how righteousness comes about: by faith in Jesus and His finished work at the cross, not by the works of the Law.
For those who are ready to receive, consider this passage:
“For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best plunder. They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. But without any dispute the lesser is blessed by the greater. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.” (Hebrews 7:1-8 WEB)
The author is about to reveal the deep revelations about Melchizedek that only spiritually mature Christians can accept and understand.
The name Melchizedek in Hebrew means “king of righteousness”.
He is also the king of Salem (the old name for Jerusalem) which means peace (shalom) in Hebrew.
Who is this mysterious priest to God that was appointed before the Old Covenant of the Law was even given?
He is without parents or genealogy, meaning he wasn’t born—he’s not human.
He has no beginning of days or end of life meaning he is an eternal being who wasn’t created and cannot die—in other words, he is God. Even angels are created beings.
Melchizedek blessed Abraham—he didn’t curse Abraham or impose any laws on him.
We learn that Melchizedek’s priesthood is about righteousness, peace and blessing.
Melchizedek remains a priest continually—an unbroken, unending priesthood.
The author seems to be leading the recipients of this letter to conclude themselves that Melchizedek is Yahweh—the eternal Word of God and pre-incarnate Christ.
Therefore Melchizedek is not a name, but one of Yahweh’s titles that tells us about Himself.
Note that Jesus will be the King of Jerusalem in the Millennium, as well as in the eternal city of New Jerusalem, so He is the eternal King of Salem.
Abraham seems to have had a revelation that Melchizedek is the eternal God, therefore recognizing Him, he gave a tithe to Melchizedek as an act of worship.
Abraham tithed long before the Law was ever given, so he tithed voluntarily out of having a revelation, not because he was forced or threatened with a curse.
In contrast, the Levitical priesthood made up of mortal men collected tithes from Israel because of the commandment of the Law.
It is greater to tithe voluntarily out of faith rather than to tithe under compulsion out of duty.
Aside from this, Melchizedek came to Abraham with bread and wine—a picture of the Lord’s Supper.
“Melchizedek king of Salem brought out bread and wine: and he was 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.” Abram gave him a tenth of all.” (Genesis 14:18-20 WEB)
The deep revelations of Melchizedek are this:
1. Jesus is Melchizedek. He is always the high priest to God—before His incarnation, after His incarnation and forever.
2. Tithing is an act of worship to declare that Jesus is great. It also proclaims His resurrection from the dead—that He is alive forevermore. Tithing is the way of receiving God’s blessing of provision.
3. The Lord’s Supper is a meal of blessing that proclaims Jesus’ death at the cross. The Lord’s Supper is the way of receiving God’s blessing of health and healing.
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My daughter Maeleth doesn’t go to formal school yet, so I teach her at home. So far she’s learnt to count in English, Mandarin, Japanese and Spanish.
As I recently learnt how to count from 1-100 in Hebrew, I wanted to teach her too.
I know that she learns well through songs so I tried to come up with a song for the Hebrew numbers 1-10. No tune seemed to fit.
Then I asked Jesus to help me and give me a tune that fits. Suddenly, the tune of “Mary Had a Little Lamb” came into my mind and I tried it—it fits perfectly!
Dear brethren, no matter how small or insignificant you think your task is, you can ask God for help.
“However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. He will glorify me, for he will take from what is mine, and will declare it to you. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you.” (John 16:13-15 WEB)
Because the Holy Spirit is in you, you can freely receive divine wisdom and “all truth” in your time of need.
If it’s something you need, God is willing and most happy to get involved and help you.
You have such a precious gift within you at all times—don’t let this advantage go to waste!
“As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.” (1 John 2:27 WEB)
Rely on the anointing—the Holy Spirit; whether you’re at home, at work, in school, at church, on an outing, etc.
He is with you everywhere you go—your ever-present help in time of need!
————
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巴別的故事-待神為神,在於「名」
(一)
創世記的巴別塔事件,是一個為人熟識的聖經故事。筆者在成長過程中得知,巴別塔的故事是講及人類驕傲和背叛上帝,結果受到上帝詛咒,使人類分散。[1] 猶太傳統相信人類不願「分散在全地上」(創11:4)而建造高達於天的塔,違返「生養眾多,遍滿地面」(創1:28)的誡命,因而受到耶和華神的介入和阻止。[2] 若然我們接納這觀點,上帝變亂口音、使人分散在全地上,就變成幫助人類、成就耶和華神誡命的行動,是一個撥亂反正的工作。這故事不應是詛咒的故事,但這卻又與巴別(בָּבֶל)一貫負面的理解產生了一個予盾的解讀。那麼,我們應該怎去理解巴別塔的故事?其中一個較多人忽略的地方,是巴別塔故事的上文下理,與巴別塔故事核心的關係。因此,筆者將首先討論有關巴別塔故事的上文下理,繼而透過其文學結構來了解故事的核心,最後才分析兩者間的關係。
(二)
了解上文下理,似乎是一種老新常談。然而,了解上文下理的箇中關係,有助我們進入編修者的敍事世界,嘗試明白編修者選材的原因。首先,當我們仔細閱讀創世記第十章,十章5、20和31節,我們不難發現,挪亞的三個兒子,閃、含和雅弗的後裔已經「各隨其方言及地土」。換句話說,人類已開始有不同的語言,並分散居住。明顯,編修者並非按時序,將巴別塔的故事寫下來,而是將巴別塔故事放置在十章之後。第二,巴別塔的故事是一個沒有記錄任何名字的故事,[3] 但卻被放置在挪亞與閃這兩個充滿名字的家譜之中(創10:1-32;11:10-26)格格不入,若我們將整個巴別塔的故事從創世記十一章拿走,經文脈絡更顯得完整流暢。第三,有學者將創世記的結構分為兩大部份,一至十一章,和十二至五十章。[4] 這方法雖然好像能夠將巴別塔的故事,與十二章耶和華神呼召亞伯蘭的故事分割開來,但事實上,編修者已在十一章末段開始引介亞伯蘭(創11:27-32),並記載了「撒萊不生育,沒有孩子」,突顯耶和華神的主權及對亞伯拉罕的揀選。另一方面,十二章是以敍述式動詞(waw consecutive imperfect)「他說」(וַיֹּאמֶר)開始,這希伯來文文法表示,十一章的內容跟十二章是相連的。因此,亞伯拉罕被耶和華神呼召的故事,應從十一章末段開始。將十一章跟十二章分割實為不恰當。
(三)
那麼,閱讀巴別塔故事的恰當範圍應是怎樣?筆者借助Mark A. Awabdy的一個研究。Awabdy在JSOT發表了一篇有關將巴別塔故事與亞伯蘭呼召的故事作對照閱讀的文章。[5] 他指出,創世記其中一個很重要的元素為「後代」(תּוֹלְדֹת,ESV和NASB翻譯為generations,NIV則翻譯成family line)所建構的家譜。不同家譜形成既連貫(continuity)又中斷(discontinuity)的敍事。Awabdy指出,巴別塔的故事中提及「為自己立名(שֵׁם)」,與之後所連接家譜的袓宗閃(שֵׁם)同一字根,和耶和華神祝福阿伯蘭擁有偉大的名(שְׁמֶךָ)是同一字根。[6] 與此同時,將巴別塔與亞伯蘭故事連接、閃的家譜是以垂直結構寫成,與挪亞家譜的橫向結構有所不同。[7] 因此,閃的家譜既是挪亞家譜的延伸、接連亞伯蘭的故事,卻以不同的寫作手法,呈現之間差異的存在。因此筆者估計,巴別塔故事置放在挪亞與閃的家譜中,是作為對挪亞時期的人類,至耶和華神呼召亞伯蘭之間的一個轉折的故事,帶出兩者之間的差異。
(四)
另外我們需要討論的,是有關巴別塔故事的結構。學術界對此大致有兩種看法。第一種是交叉結構(chiasmus),以「耶和華降臨,要看(וַיִּרֵד יְהוָה לִרְאֹת)」(創10:5上)為整個故事的中心點。第二種是平衡結構,十一章1-4節與十一章6-9節平衡。[8] 雖然兩種結構並不相同,但它們均突顯耶和華神如何介入,並扭轉巴別塔故事的發展。更為重要的是,透過這兩種結構分析,「耶和華降臨」(創11:5)這行動成為了整個敍事情節中的轉捩點及故事的核心。故事重點從耶和華神分散人類(創11:9),轉而至耶和華降臨,對我們理解巴別塔故事有甚麼幫助?我們必須掌握巴別塔的歷史背景。大部份學者均相信,其歷史背景約為古代美索不達米亞烏爾第三王朝(Third Dynasty of Ur)時期。[9] 巴別塔故事中所提及的塔,就是當時人類作供奉神明的廟宇(ziggurat)。這廟宇建築成塔型,塔身可有60米長、45米闊,及30米高,其功用是將分開了的天和地連接起來,讓神明得以藉此來到人間,居在其中。[10] John H. Walton進一步討論廟宇的社會功用,廟宇的建造與城市化往往連上關係。Walton指出,當時人為要達至聚居而非分散,人要建立城市。建立城市則需要政府體制。古代美索不達米的政府體制,被視為神明的展現。[11] 換句話說,一個城市和政府體制得以建立,標記著神明來到人間。要達至神明來到人間,廟宇就得以被建造。[12] 換句話說,在美索不達米亞中,人類將神明降為像人類一樣的層次。[13] 諷刺的是,在巴別塔的故事中,人類的名字沒有一個被記下來,耶和華不用人類所建成的塔而降臨顯明,[14] 祂甚至使人類分散,而非聚居。因此,耶和華神所處理的問題,「為自己立名」背後的核心原因,或許就是人類將耶和華神降次為人類思想和行動。
(五)
這會否是洪水事件後人類的光景?若是這樣,就筆者而言,這比挪亞時期「人在地上罪大惡極」的光景更為恐怖,因為人類明明的犯罪,總比人類自以為敬拜神,卻是將神降貶至如人類一般。若我們從這裡出發,來閱讀亞伯蘭被呼召的故事,其重點不再在於亞伯蘭有何等大的信心,順服回應耶和華神的呼召,仍在於神親見恢復與人恰當的關係。將亞伯蘭被呼召的故事,與巴別塔的故事作對比,我們會發現一些對立的場景。
人類遷移並聚居在那裡 - 神呼召亞伯蘭離開本地
人類決定建造城市和塔 - 神使亞伯蘭成為大國
人類為自己立名 - 神叫亞伯蘭的名為大
尤有甚者,亞伯蘭根本沒有能力使自己成為大國,因「撒萊不生育,沒有孩子」(創11:30)。兩個故事的對照,我們看到耶和華神扭轉整個局面。在巴別塔的故事中,人類藉可見的宗教行動,立自己的名,將神降貶如人;在呼召亞伯蘭的故事中,神在亞伯蘭一生中也沒法看見的情況下,應許他的名為大,重新恢愎與人類的恰當關係。神終歸是神,我們怎樣看待神與我們的關係,在人類追求可見的名,或是一生默默服事上帝中,顯而易見。
[1] 早期教父亦有類近的說法,詳參Andrew Louth, Genesis 1-11, Ancient christian Commentary on Scripture: Old Testament, vol 1, 167-168.
[2] Jeffrey S. Rogers, “Babel, Tower of,” in Eerdmans Dictionary of the Bible, ed. David Noel Freedman (Grand Rapids: William b. Eerdmans Publishing Company, 2000)
[3] 在整個巴別塔的故事中,作者或編修者沒有留下任何一個人類的名字。故事的起首,作者或編修者只用了代名詞「他們」(陽性眾數),來表達他們往東邊遷移。
[4] 這分類方法建基於第一部份所涵蓋的時間是不可衡量,其歷史背景亦較第二部份難以決定。
[5] Mark A. Awabdy. “Babel, Suspense, and the Introduction to the Terah-Abram Narrative.” JSOT 35.1 (2010): 3-29.
[6] 亦參BDB, ‘שׁם’.
[7] Awabdy, “Babel, Suspense, and the Introduction to the Terah-Abram Narrative,” 8, 12.
[8] Awabdy, “Babel, Suspense, and the Introduction to the Terah-Abram Narrative,” 20-21.
[9] 如有Gordon J. Wenham, Genesis, WBC, 237; Walter Brueggemann, Genesis, Interpretation, 98; T. Desmond Alexander, David W. Baker ed., Dictionary of the Old Testament: Pentateuch, The IVP Bible dictionary Series, 73.
[10] 有關巴別塔歷史背景的討論,可參Dale S. De Witt. “The Historical Background of Genesis 11:1-9: Babel or Ur.” JETS 22/1 (March, 1979):15-26.
[11] John H. Walton, “The Mesopotamian Background of the Tower of Babel Account and its Implications,” BBR 5 (1995): 167.
[12] Walton指出,在古代美索不達米的神觀中,神明只能以表達其功用的形像存在於地上,如君王的形像;詳參John H. Walton, Ancient Near Eastern Though and the Old Testament: Introducing the Conceptual World of the Hebrew Bible (Grand Rapids, Baker Academic, 2006), 89.
[13] Walton, “The Mesopotamian Background of the Tower of Babel Account and its Implications,” 169.
[14] HALOT, ‘ירד’.
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