What does the Great Commission have to do with mobile devices? More than you might think.
You have not started any reading plans.
1–3 7 Melchizedek was king of Salem and priest of the Highest God. He met Abraham, who was returning from “the royal massacre,” and gave him his blessing. Abraham in turn gave him a tenth of the spoils. “Melchizedek” means “King of Righteousness.” “Salem” means “Peace.” So, he is also “King of Peace.” Melchizedek towers out of the past—without record of family ties, no account of beginning or end. In this way he is like the Son of God, one huge priestly presence dominating the landscape always.
4–7 You realize just how great Melchizedek is when you see that Father Abraham gave him a tenth of the captured treasure. Priests descended from Levi are commanded by law to collect tithes from the people, even though they are all more or less equals, priests and people, having a common father in Abraham. But this man, a complete outsider, collected tithes from Abraham and blessed him, the one to whom the promises had been given. In acts of blessing, the lesser is blessed by the greater.
8–10 Or look at it this way: We pay our tithes to priests who die, but Abraham paid tithes to a priest who, the Scripture says, “lives.” Ultimately you could even say that since Levi descended from Abraham, who paid tithes to Melchizedek, when we pay tithes to the priestly tribe of Levi they end up with Melchizedek.
11–14 If the priesthood of Levi and Aaron, which provided the framework for the giving of the law, could really make people perfect, there wouldn’t have been need for a new priesthood like that of Melchizedek. But since it didn’t get the job done, there was a change of priesthood, which brought with it a radical new kind of law. There is no way of understanding this in terms of the old Levitical priesthood, which is why there is nothing in Jesus’ family tree connecting him with that priestly line.
15–19 But the Melchizedek story provides a perfect analogy: Jesus, a priest like Melchizedek, not by genealogical descent but by the sheer force of resurrection life—he lives!—“priest forever in the royal order of Melchizedek.” The former way of doing things, a system of commandments that never worked out the way it was supposed to, was set aside; the law brought nothing to maturity. Another way—Jesus!—a way that does work, that brings us right into the presence of God, is put in its place.
20–22 The old priesthood of Aaron perpetuated itself automatically, father to son, without explicit confirmation by God. But then God intervened and called this new, permanent priesthood into being with an added promise:
God gave his word;
he won’t take it back:
“You’re the permanent priest.”
23–25 Earlier there were a lot of priests, for they died and had to be replaced. But Jesus’ priesthood is permanent. He’s there from now to eternity to save everyone who comes to God through him, always on the job to speak up for them.
26–28 So now we have a high priest who perfectly fits our needs: completely holy, uncompromised by sin, with authority extending as high as God’s presence in heaven itself. Unlike the other high priests, he doesn’t have to offer sacrifices for his own sins every day before he can get around to us and our sins. He’s done it, once and for all: offered up himself as the sacrifice. The law appoints as high priests men who are never able to get the job done right. But this intervening command of God, which came later, appoints the Son, who is absolutely, eternally perfect.
About The Message: The Bible in Contemporary Language
Many people assume that a book about a holy God should sound elevated, stately, and ceremonial. If this is how you’ve always viewed the Bible, you’re about to make a surprising discovery. The Message brings the life-changing power of the New Testament, the vibrant passion of the Psalms, and the rich, practical wisdom of Proverbs into easy-to-read modern language that echoes the rhythm and idioms of the original Greek and Hebrew. Written in the same kind of language you’d use to talk with friends, write a letter, or discuss politics, The Message preserves the authentic, earthy flavor and the expressive character of the Bible’s best-loved books. Whether you’ve been reading the Bible for years or are exploring it for the first time, The Message will startle and surprise you. And it will allow you to experience firsthand the same power and directness that motivated its original readers to change the course of history so many centuries ago.
Copyright 2005 Eugene H. Peterson.
THE MESSAGE text may be quoted in any form (written, visual, electronic, or audio), up to and inclusive of five hundred (500) verses, without express written permission of the publisher, NavPress Publishing Group, providing the verses quoted do not amount to a complete book of the Bible and do not account for 25 percent or more of the total text of the work in which they are quoted.
Notice of copyright must appear as follows on either the title page or the copyright page of the work in which THE MESSAGE is quoted: “Scripture taken from THE MESSAGE. Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.”
When quotations from THE MESSAGE text are used in nonsaleable media, such as church bulletins, orders of service, posters, transparencies, or similar media, a complete copyright notice is not required, but “The Message” must appear at the end of each quotation.
Permission requests for commercial and noncommercial use that exceed the above guidelines must be directed to and approved in writing by NavPress Publishing Group, Permissions, P.O. Box 35001, Colorado Springs, CO 80935.