Long Ago God Spoke (11-2-14)
Part 23: Preaching Fourth Century Style
Hebrews 7: Melchizedek, Priest of God
7 1-3 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.
Nowhere do the changes which have come over our reading and
understanding of the Bible find more striking expression than in
the different attitudes which have been adopted towards the typo-
logical and allegorical methods of interpreting the Scriptures.(G.W.H. Lampe, “The Reasonableness of Typology,” Essays on Typology, eds. G.W.H. Lampe and K.J. Woollcombe, Studies in Biblical Theology No. 11 (Alec R. Allenson, 1957), 9.)
Historical typology . . . came into existence with Christendom.(K.J. Woollcombe, “The Biblical Origins and Patristic Development of Typology,” Essays on Typology, Studies in Biblical Theology No.12 (Alec Allenson, 1957), 42.)
Without father, without mother, without genealogy, having neither
beginning of days nor end of life, but resembling the Son of God, he
[Melchizedek] remains a priest forever (Hebrews 7:3).
Introduction
In my first or second year of college, I purchased what might be called today a ‘pre-owned’ book. The title caught my eye: Christ in the Old Testament. How could that be? Christ in every book in the Old Testament? Reading a few pages of the book revealed that Christ could be seen throughout the Old Testament if one read in terms of ‘types’. Various Old Testament figures could be taken as types of Christ in terms of an aspect or more of his character, his life, his work. At the time the topological way struck me as a bit of a reach and I did not pursue it in either the book or with any further interest. However I did learn that it had an honorable history with any number of prominent Christians on its side. This morning will be a bit different. We are going to be exposed to a form of scriptural interpretation that has had brighter moments in the past but still retains at least some luster today. After some introductory remarks on typology we are calling on John Chrysostom (c.347-407) through one of his homilies to flesh out by illustration what it means to engage in historical typology. To that end most of what appears in the lesson is taken directly from his homily on Hebrews 7:1-10. This Hebrews text has been featured in two previous lessons and will not be re-printed here. John’s homily carries enough to recognize the content even though only excerpts from the homily appear. The homily illustrates how a fourth century priest, later to become Archbishop of Constantinople, confronted his congregation with a text of scripture and what he drew from it for the enhancement of their faith.
‘The Reasonableness of Typology’
A precise definition of typology in terms of its nature and scope is not easy.
As an exegetical method, it bears some resemblance to allegorism; in so far as it deals with the linkages between the Old and New Testaments, it is akin to the study of the fulfilment of prophecy (Woollcombe, 39).
Typology in Christian circles concerns the relationship of events, persons or statements in the Old Testament that are considered types, pre-figuring events or aspects of Christ revealed in the New Testament. When Matthew and Mark describe John the Baptist in terms borrowed from the description of Elijah, they were using the typological method of writing. To do so provides a sense of unity throughout the two testaments. This approach breaks down the tendency to separate or play one testament off against the other. Typology arose in the Early Church, was at its most influential state in the High Middle Ages, and continued to be popular after the Protestant Reformation (16th (16th century). With the modern emphasis on the historical critical method, interest in typology has waned but never been completely lost. The most notable exception is in the Eastern Orthodox Church. Typology in that context is still a common exegetical tool, mainly due to the Eastern Church's emphasis on continuity with the past. Christian typology can be said to begin with Paul in the New Testament (Romans 5:14)(Romans 5:14: “Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.”). Adam is said to be "a type [τύπος] of the one who was to come", i.e. a type of Christ. Paul contrasts Adam and Christ also in 1 Corinthians 15. Paul like other Christians, in considering the Old Testament, needed to determine its role and purpose. Christian
revelation and the New Covenant could be considered to have superseded it. One purpose of the Old Testament for Christians was to demonstrate that the ministry of Jesus and Christ's first coming had been prophesied and foreseen. The Gospels contain numerous
quotations from the Old Testament which sometimes explicitly and other times implicitly link Jesus to Old Testament prophecies. Typology greatly extended the number of these links by the mere similarity of Old Testament actions or situations to an aspect of Christ. Even better to say, in contrast to allegory, typological exegesis is the search for linkage between events or persons within the historical framework of revelation (Woollcombe, 400; italics are his).
John Chrysostom’s Homilies
The work of John Chrysostom, by tradition said to be “the greatest Christian expositor,” is an example of typological practice. In Antioch, Syria, over the course of some 11 years (386-397), John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral. His insightful and spiritual expositions of biblical passages and moral teaching gained him considerable fame. John’s straightforward understanding of the Scriptures meant that the themes of his talks were practical, applying the Bible's content to everyday life.The most valuable of his works from this 11 year period in Antioch are his homilies(Typically, a homily is a shorter version of a sermon. It can also be a moral lecture or discourse.) on various books of the Bible. His extant homiletical works are vast, including hundreds of examinations on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and personal. His homiletical approach displays characteristics of the Antiochian school (i.e., somewhat more literal in interpreting Biblical events than the allegorical approach found in Alexandria).(Allegory is the search for a secondary and hidden meaning underlying the primary and obvious meaning of a narrative. The secondary meaning may or may not have any connection with the historical framework of a given passage. Philo, an ancient Jewish philosopher, for example, sees Abram as a typical Stoic who leaves Haran and become Abraham, that is, an elect father of sound!) Among his extant works are thirty-four homilies on Hebrews. The expositions on Hebrews proceed verse by verse, often going into great detail. He shows a concern to be understood by laypeople, sometimes offering analogies and practical examples. At other times, he offers extended comments intended to address the theological subtleties of a misreading, or to demonstrate the presence of a deeper theme.
John’s homily number 12 on the book of Hebrews is an interesting read. Believing Paul is the author of Hebrews John sees him as taking the Old Testament account of Melchizedek (Gen. 14:17-21) and viewing it “mystically.” The word “mystically” is not defined. However, based on this homily, mystically could well be a cover term that allows John to show how an Old Testament reference to Melchizedek prefigures the life and work of Christ, thereby making a spiritual application possible to enhance a Christian’s life. From what we have already heard in class it is clear that Hebrews 7:1-10 is centered on “the Greatness of Melchizedek’s Priesthood.”(Kevin Anderson’s title for Hebrews 7:1-10, in Hebrews (Beacon Hill Press, 2013), 212.) John would agree with that and works through the text in similar fashion. John then stresses what the outcome for the Christian should be—a life lived fully mature in Christ. In last Sunday’s class Dr. Frank Carver concluded his lesson noting how chapter 7
focuses on the Son who offered himself once for all for our sins. This “Son who has been made perfect forever” is himself the very nature and substance of our perfection as Christians.(Frank Carver, “Forever,” Come and Go Class (October 26, 2014).)
Our homily speaker John Chrysostom is in line with that thought. He would add, as he does in a line drawn from Homily 12, that “All indeed depends upon God, but not so that our free-will is hindered.” We are ourselves responsible for making sure that the “very nature and substance of our perfection as Christians” is in line with the Son. Almost half of the homily is given to that task: to encourage the reader/hearer to respond in line with Paul’s admonitions in his letter to the Hebrews. The last half of the homily then is on the believer, not on the priesthood of Christ. John is an evangelist, concerned about the lives of his readers/hearers as he appeals for repentance. The application is on the result of Christ’s work for the believer, living a holy life and not drawing back from it. As John says in his preface to the homilies on Hebrews:
[H]e [Paul] establishes two points that they [hearers/readers] might not think themselves forsaken: the one, that they should bear nobly whatever befalls them; the other, that they should look assuredly for their recompense. For truly He will not overlook those with Abel and the line of unrewarded righteous following him.
We will now read and thoughtfully consider excerpts from Homily 12.
John Chrysostom’s Homily on Hebrews 7:1-10(Spelling retained in the excerpts from John Chrysostom, “Homily 12 on Hebrews,” Nicene and
Post-Nicene Father Trans. Frederic Gardiner from First Series, Vol. 14. Edited by Philip Schaff.(Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/240212.htm>.)
1. Paul wishing to show the difference between the New and Old [Covenant], scatters it everywhere; and shoots from afar, and noises it abroad, and prepares beforehand. For at once even from the introduction, he laid down this saying, that to them indeed He spoke by prophets, but to us by the Son, and to them at sundry times and in various manners, but to us through the Son (Heb. 1:1-2). . . . 2. And what does he [Paul] say? For this Melchisedec, King of Salem, Priest of the Most High God. And, what is especially noteworthy, he shows the difference to be great by the Type itself. For as I said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. For (he says) this Melchisedec, King of Salem, Priest of the Most High God, who met Abraham returning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all. Having concisely set down the whole narrative, he looked at it mystically. . . .
3. He [Paul] then adds another distinction, Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, abides a Priest continually. Since then there lay in his way [as an objection] the [words] You are a Priest forever, after the order of Melchisedec, whereas he [Melchisedec] was dead, and was not Priest forever, see how he explained it mystically.
'And who can say this concerning a man?' I do not assert this in fact (he says); the meaning is, we do not know when [or] what father he had, nor what mother, nor when he received his beginning, nor when he died. And what of this (one says)? For does it follow, because we do not know it, that he did not die, [or] had no parents? You say well: he both died and had parents. How then [was he] without father, without mother? . . . And what of this? That as this man is so, from his genealogy not being given, so is Christ from the very nature of the reality.
See the without beginning; see the without end. As in case of this man, we know not either beginning of days, or end of life, because they have not been written; so we know [them] not in the case of Jesus, not because they have not been written, but because they do not exist. For that indeed is a type, and therefore [we say] 'because it is not written,' but this is the reality, and therefore [we say] 'because it does not exist.' For as in regard to the names also (for there King of Righteousness and of Peace are appellations, but here the reality) so these too are appellations in that case, in this the reality. How then has He a beginning? You see that the Son is without beginning, not in respect of His not having a cause; (for this is impossible: for He has a Father, otherwise how is He Son?)
but in respect of His not having beginning or end of life.
But made like the Son of God. Where is the likeness [between Melchisedec and the Son]? That we know not of the one or of the other either the end or the beginning. Of the one because they are not written; of the other, because they do not exist. Here is the likeness. But if the likeness were to exist in all respects, there would no longer be type and reality; but both would be type. [Here]
then just as in representations [by painting or drawing], there is somewhat that is like and somewhat that is unlike. By means of the lines indeed there is a likeness of features, but when the colors are put on, then the difference is plainly shown, both the likeness and the unlikeness.
4. Now consider (says he) how great this man is to whom even the Patriarch Abraham gave the tenth of the spoils. Up to this point he has been applying the type: henceforward he boldly shows him
[Melchisedec] to be more glorious than the Jewish realities. But if he who bears a type of Christ is so much better not merely than the priests, but even than the forefather himself of the priests, what should one say of the reality? You see how super-abundantly he shows the superiority.
Now consider (he says) how great this man is to whom even the Patriarch Abraham gave a tenth out of the choice portions. Spoils taken in battle are called choice portions. And it cannot be said that he gave them to him as having a part in the war, because (he said) he met him returning from the slaughter of the kings, for he had stayed at home (he means), yet [Abraham] gave him the first-fruits of his labors. . . .
8-10. Have you seen the superiority? Have you seen how great is the interval between Abraham and Melchisedec, who bears the type of our High Priest? And he shows that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing, which indicates the superior. This superiority passes on also to the descendants.
In a marvelous and triumphant way he cast out the Jewish [system]. On this account he said, You have become dull because he wished to lay these foundations, that they might not start away. Such is the wisdom of Paul, first preparing them well, he so leads them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is [only] the nature of material bodies and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it quickly turns to evil
[Application] Wherefore we ought always to guard ourselves, lest at any time we should fall asleep. For Lo (it is said) he that keeps Israel shall neither slumber nor sleep , and Do not suffer your foot to be moved. He did not say, 'be not moved' but do not thou suffer, etc. The suffering depends then on ourselves,
and not on any other. For if we will stand steadfast and unmovable, we shall not be shaken.
What then? Does nothing depend on God? All indeed depends on God, but not so that our free-will is hindered. 'If then it depend on God,' (one says), 'why does He blame us?' On this account I said, 'so that our free-will is not hindered.' It depends then on us, and on Him. For we must first choose the good; and then He leads us to His own. He does not anticipate our choice, lest our free-will should be outraged. But when we have chosen, then great is the assistance he brings to us.
How is it then that Paul says, not of him that wills, if it depend on ourselves also nor of him that runs, but of God that shows mercy. In the first place, he [Paul] did not introduce it as his own opinion, but inferred it from what was before him and from what had been put forward [in the discussion]. For after saying, It is written, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion , he says, It follows then that it is not of him that wills, nor of him that runs, but of God that shows mercy. You will say then unto me, why does He yet find fault?
And secondly the other explanation may be given, that he speaks of all as His, whose the greater part is. For it is ours to choose and to wish; but God's to complete and to bring to an end. Since therefore the greater part is of Him, he says all is of Him, speaking according to the custom of men. For so we ourselves also
do. I mean for instance: we see a house well built, and we say the whole is the Architect's [doing], and yet certainly it is not all his, but the workmen's also, and the owner's, who supplies the materials, and many others', but nevertheless since he contributed the greatest share, we call the whole his. So then [it is] in this case also. Again, with respect to a number of people, where the many are, we say All are: where few, nobody. So also Paul says, not of him that wills, nor of him that runs, but of God that shows mercy.
And herein he establishes two great truths: one, that we should not be lifted up: even should you run (he would say), even should you be very earnest, do not consider that the well doing is your own. For if you obtain not the impulse that is from above, all is to no purpose. Nevertheless that you will attain that which thou earnestly strivest after is very evident; so long as you run, so long as you will.
He did not then assert this, that we run in vain, but that, if we think the whole to be our own, if we do not assign the greater part to God, we run in vain. For neither has God willed that the whole should be His, lest He should appear to be crowning us without cause: nor again ours, lest we should fall away to pride. For if when we have the smaller [share], we think much of ourselves, what should we do if the whole depended on us?
Indeed God has done away many things for the purpose of cutting away our boastfulness, and still there is the high hand. With how many afflictions has He encompassed us, so as to cut away our proud spirit! With how many wild beasts has He encircled us! For indeed when some say, 'why is this?' 'Of what use is this?' They utter these things against the will of God. He has placed you in the midst of so great fear, and yet not even so are you lowly-minded; but if you ever attain a little success, you reach to Heaven itself in pride.
For this cause [come] rapid changes and reverses; and yet not even so are we instructed. For this cause are there continual and untimely deaths, but are minded as if we were immortal, as if we should never die. We plunder, we over-reach, as though we were never to give account. We build as if we were to abide here always. And not even the word of God daily sounded into our ears, nor the events themselves instruct us. Not a day, not an hour can be mentioned, in which we may not see continual funerals. But all in vain: and nothing reaches our hardness [of heart]: nor are we even able to become better by the calamities of others; or rather, we are not willing. When we ourselves only are afflicted, then we are
subdued, and yet if God take off His hand, we again lift up our hand: no one considers what is proper for man, no one despises the things on earth; no one looks to Heaven. But as swine turn their heads downwards, stooping towards their belly, wallowing in the mire; so too the great body of mankind defile themselves with the most intolerable filth, without being conscious of it.
For better were it to be defiled with unclean mud than with sins; for he who is defiled with the one, washes it off in a little time, and becomes like one who had never from the first fallen into that slough; but he who has fallen into the deep pit of sin has contracted a defilement that is not cleansed by water, but needs
long time, and strict repentance, and tears and lamentations, and more wailing, and that more fervent, than we show over the dearest friends. For this defilement attaches to us from without, wherefore we also speedily put it away; but the other is generated from within, wherefore also we wash it off with difficulty, and cleanse ourselves from it. For from the heart (it is said) proceed evil thoughts, fornications, adulteries, thefts, false witnesses. Wherefore also the Prophet said, Create in me a clean heart, O God. And another, Wash your heart from wickedness, O Jerusalem. (You see that it is both our [work] and God's.) And again, Blessed are the pure in heart, for they shall see God.
Let us become clean to the utmost of our power. Let us wipe away our sins. And how to wipe them away, the prophet teaches, saying, Wash you, make you clean, put away your wickedness from your souls, before My eyes. What is before My eyes? Because some seem to be free from wickedness, but only to men, while to God they are manifest as being whited sepulchers. Therefore He says, so put them away as I see. Learn to do well, seek judgment, do justice for the poor and
lowly. Come now, and let us reason together, says the Lord: and though your sins be as scarlet, I will make you white as snow, and if they be as crimson, I will make you white as wool. You see that we must first cleanse ourselves, and then God cleanses us. For having said first, Wash you, make you clean, He then added I will make you white.
Let no one then, [even] of those who have come to extreme wickedness, despair of himself. For (He says) even if you have passed into the habit, yea and almost into the nature of wickedness itself, be not afraid. Therefore taking [the instance of] colors that are not superficial but almost of the substance of the materials, He said that He would bring them into the opposite state. For He did not simply say that He would wash us, but that He would make us white, as snow and as wool, in order to hold out good hopes before us. Great then is the power of repentance, at least if it makes us as snow, and whitens us as wool, even if sin have first got possession and dyed our souls.
Let us labor earnestly then to become clean; He has enjoined nothing burdensome. Judge the fatherless, and do justice for the widow. You see everywhere how great account God makes of mercy, and of standing forward in behalf of those that are wronged. These good deeds let us pursue after, and we shall be able also, by the grace of God, to attain to the blessings to come: which may we all be counted worthy of, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and forever and world without end. Amen.
____________________________
First Church of the Nazarene
3901 Lomaland Drive
San Diego, California 92106, United States
____________________________
No comments:
Post a Comment