It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, and she conceived and bore a son, and he called his name Er. She conceived again and bore a son, and she called his name Onan. Yet again she bore a son, and she called his name Shelah. Judah was in Chezib when she bore him.

Genesis 38:1-3a

Genesis is divided into two sections. The primeval history (chs. 1-11) recounts the origins of the world, humanity, sin, and judgment, culminating in the Tower of Babel and the scattering of the nations. The patriarchal history (chs. 12-50) shifts the focus to Abraham and God's covenant relationship with his family, who would later become the nation of Israel. While there is some overlap, each patriarch has a primary narrative section in which he is the central figure: Abraham (11:27-25:11), Isaac (25:19-28:9), Jacob (25:19-36:43), and Joseph (37-50). Chapter 38 stands out sharply, interrupting the flow of Joseph’s story with the shocking and morally complex account of Tamar’s pursuit of justice.

First, let’s summarize the events of chapter 38. Judah separates from his brothers and marries Shua, a Canaanite woman—an inauspicious decision, especially in light of Esau’s disastrous choice to marry Canaanite women (26:34-35; 28:6-9). Judah has three sons: Er, Onan, and Shelah. Tamar becomes the wife of Er, but Er is wicked and dies under God’s judgment. Following custom (later codified in the Law of Moses as the Levirate marriage law), Judah gives Tamar to Onan. However, Onan also dies after refusing to fulfill his duty to provide an heir for his deceased brother. Fearing for the life of his youngest son, Shelah, Judah does not give him to Tamar—despite having promised to do so.

Tamar, realizing she’s being denied justice, disguises herself as a prostitute and tricks Judah into sleeping with her. She becomes pregnant by him and, after three months, starts to show. People bring news of her pregnancy—and assumed immorality—to Judah, who responds with hypocritical indignation: “bring her out, and let her be burned” (24). But Tamar is ready to play her trump card. She produces evidence that proves that Judah was the man who impregnated her (his seal, cord, and staff). When confronted with his sin, Judah declares, “She is more righteous than I, since I did not give her to my son Shelah.” (26). The narrative concludes with Tamar giving birth to twins, Perez and Zerah.

What is the significance of this story and why does it interrupt the Joseph narrative? To answer this question, let’s ask three more questions!

What do we learn from Judah? In chapter 38, Judah is presented as a moral failure, which helps explain why this chapter interrupts Joseph’s story. Judah stands in stark contrast to righteous Joseph: while Judah pays to engage in sexual immorality, Joseph resists temptation and flees from Potiphar’s wife; while Judah fails his family by denying Tamar an heir, Joseph preserves his from extinction during a time of famine. By highlighting Judah’s moral failings, the author of Genesis emphasizes Joseph’s integrity.

But Judah’s story doesn’t end in disgrace. This low point sets the stage for his transformation later when he steps forward with selfless leadership, offering himself in Benjamin’s place (ch. 44). Ultimately, Judah is chosen to be the ancestor of kings (49:10) and is included in the genealogy of the Messiah (Mt. 1:3), showing how God can redeem even the most broken lives for his purposes.

What do we learn from Tamar? While Tamar is not presented as a moral example (she intentionally deceives and manipulates Judah), she is presented sympathetically. Denied justice and left vulnerable in a culture that offered little protection or status to childless widows, she acted resourcefully to secure her rightful place and future. Judah spoke rightly when he said, “She is more righteous than I.”

Tamar’s inclusion in Matthew’s genealogy of Jesus highlights her significance as part of a broader pattern: God working through the marginalized and overlooked. She is one of only four women named in Christ’s lineage—Tamar, Rahab, Bathsheba, and Mary—a striking detail, since Jewish genealogies typically excluded women. Notably, each of these women was associated with some form of scandal or social stigma, whether real or perceived. Tamar’s story is undeniably sordid, yet Scripture neither hides nor sanitizes it. Instead, it shows God’s redemption, weaving the story into the larger narrative of his grace—a grace that would one day be revealed in Christ, the Savior of the downtrodden and forgotten.

What do we learn from Perez? When Tamar was in labor with her twins, the midwife tied a scarlet thread around Zerah’s hand to mark him as the firstborn, but before Zerah was fully born, his twin brother emerged ahead of him. Tamar named him Perez, meaning “breach” or “breaking out.”

By this point in Genesis, the reader is well acquainted with the pattern of God choosing the younger over the older, overturning human customs and expectations—Abel over Cain, Isaac over Ishmael, Jacob over Esau, and now Perez over Zerah. Perez’s birth becomes a vivid symbol of the divine reversals so often seen in God’s redemptive work. God brings his promise forward—even through broken, messy, or unlikely circumstances. His eternal purpose overcomes every obstacle: a vulnerable widow denied justice, a patriarch caught in multiple transgressions, or a second-born son in a culture that prized the firstborn. And in the greatest reversal of all, it is through Perez, not Zerah, that David—and ultimately Jesus the Messiah—would come (Mt. 1:3).

Genesis 38 may seem like an literary interruption, but it is actually a deliberate juxtaposition enhancing themes of sin, redemption, and providence. The chapter serves as a striking contrast to Joseph’s righteousness, highlighting Judah’s moral failure while preparing us for his eventual transformation. It introduces the beginning of Judah’s redemptive arc, a journey from selfishness to sacrificial leadership. At the same time, the story reveals God’s grace toward victims of injustice, as seen in his vindication of Tamar. It stands as another example of how God often works through the unexpected, choosing unlikely people and broken situations to accomplish his purposes. Ultimately, Genesis 38 preserves a lineage of grace, reminding us that God’s redemptive plan advances not because of human perfection, but by his grace and wisdom.

Do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ.

Ephesians 5:18-21

In last week’s article, we began with the text above to explain the concept of Christian submission. This week, let’s back up and give this text a fuller treatment. Paul has already stated in his letter to the Ephesians that they were “sealed with… the Holy Spirit” (1:13) and warned them not to “grieve the Holy Spirit” with ungodly behavior (4:30). Now he tells them to be “filled with the Spirit” (5:18). Chapter 5 began with a call to “imitate God” (5:1-2). What better way to do this than be filled with God’s Spirit? The passage falls into two main parts: the influence of the Spirit (18) and the evidence of the Spirit (19-21).

First, the influence of the Spirit (18) — Paul cleverly compares the effects of wine with the effects of the Spirit. One who is filled with wine is “drunk.” We sometimes say they are ‘under the influence’ of alcohol. This leads to reckless and immoral behavior, the loss of control and good judgment (“debauchery”). Conversely, one who is filled with the Spirit is under the influence of the Spirit. But being under the power of God is unlike being drunk. Through the Spirit, we do not lose control, we gain it (“self-control” is an aspect of the fruit of the Spirit in Galatians 5:22-23). But what does it mean to “filled with the Spirit”?

Notice a few grammatical details about the phrase:

1. It is in the imperative mood, that is, it is a command. It is not optional but obligatory. This teaches us that being "filled with the Spirit" is not an emotion that simply takes over or comes and goes at will. We have a choice in the matter.
2. It is in the plural form, that is, it is addressed to the entire church not just a select few. Being “filled with the Spirit” is not an elitist privilege but a prerogative for all Christians.
3. It is in the passive voice, meaning we are to allow the Spirit to fill us. The implication of the passive voice is that we can either hinder or permit the Spirit’s work within us. Through repentance and faith, we can clear the way for the Spirit so that nothing prevents him from filling us. But if we “grieve the Spirit” (4:30), we hinder his influence.
4. It is in the present tense. Being “filled with the Spirit” is not a single event but a continuous action. We are to “go on being filled with the Spirit,” continuously being renewed through ongoing trust and obedience to the Spirit. While it is true the Ephesians have already been “sealed with the Spirit” (1:13), they need to “go on being filled” everyday until they mature into perfect Christ-likeness (4:13).
5. It is through the word. Practically speaking, how does one go on being filled with the Spirit? Colossians 3:16, while not identical with Ephesians 5:18-21, is parallel: “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” Comparing the Ephesians passage with the Colossians passage reveals a fuller understanding of what Paul means by the phrase “filled with the Spirit.” The Spirit fills and influences us through the word he revealed (Eph. 3:5; 1 Cor. 2:6-13). We must never separate the power and influence of God’s Spirit from God’s word. The word is the vehicle through which the Spirit guides us. Therefore, to obey God’s word and to be guided by the Spirit are virtually identical in practice.

The evidence of the Spirit (19-21) — The apostle lists four results of being Spirit-filled:

1. Fellowship: “addressing one another in psalms and hymns and spiritual songs” (19a). Being filled with the Spirit results in expressions of fellowship in the context of public worship. When we gather together, we sing songs both to God and to “one another.” Those songs are filled with biblical texts and themes that not only praise God but exhort and teach each other, helping us grow closer together and to God (Col. 3:17).
2. Worship: “singing and making melody to the Lord with your heart” (19b). Both the tune that we sing and the melody we make together are with our “heart,” not merely with our voice. This refers to the sincerity of our worship to God (Jn. 4:24). Our faith in God is to spill out into genuine praise when we sing spiritual songs together.
3. Gratitude: giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ (20). Instead of grumbling like Israel in the wilderness, the person who is “filled with Spirit” gives thanks “always” (at all times, in good/bad circumstances) and “for everything,” not literally everything, but all things which are consistent with Jesus and his will (“in the name of our Lord Jesus Christ”). If gratitude is an evidence of the Spirit’s presence then ingratitude is the proof of his absence.
4. Submission: submitting to one another out of reverence for Christ (21). One who is “filled with the Spirit” is not egotistical or self-assertive but humble and submissive. Why? Not because they are coerced to submit nor because others always deserve their submission. Rather Christians submit to one another “out of reverence for Christ.” That is, we submit to others freely for Christ’s sake because he submitted himself to the Father’s will for our sake. Jesus’ voluntarily submission to the Father is our model. Out of reverence for his Father, Jesus, the obedient Son, served us who are unworthy. We are to do same for others. Mutual submission is a key way we imitate Christ. Paul develops this in the next section (5:22-6:9) which we covered last week.

Basically, being “filled with the Spirit” means to be influenced by the Spirit. In the first century, this influence could be supernatural and manifest itself in bold speech, prophecy, visions and miracles (Lk. 1:15, 41, 67; 4:1; Acts 2:4; 4:8; 9:17; 13:9). When used in this way, God filled his servants with his Spirit to accomplish a specific task (Jdg. 14:6, 19; 1 Sam. 10:10; 11:6). However, being “filled with the Spirit” usually manifests itself in one’s godly character and behavior. For example, Stephen and Barnabas are both described by Luke as being “filled with the Spirit” because of their maturity, wisdom and faith (Acts 6:5; 11:24). They had allowed the Spirit to work in their lives by continuing to worship God, serve others and obey God’s word. This is how Paul uses the phrase in Ephesians 5:18.

Being Spirit-filled should be obvious. How apparent are the concepts of fellowship, worship, gratitude and mutual submission in your life? How evident are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control? (Gal. 5:22-23)

…Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ.

Ephesians 5:18-21

The concept of submission is a tough pill to swallow for many of us. Our cultural emphasis on autonomy and personal freedom, historic abuses of authority, the modern ideal of equality and widespread misunderstanding of biblical submission all contribute to our general aversion to the idea. Yet the way Paul addresses the issue is instructive and surprising—especially to his first-century audience.

In his letter to the Ephesians, the apostle Paul outlines the new standards God expects of his “new humanity” in Christ (4:1-5:21). Two primary qualities characterize his new community: spiritual unity (4:1-16) and moral purity (4:17-32). He provides motivations for living according to these standards (5:1-21). In the passage above, he describes what the Spirit-filled life looks like—it is marked by heartfelt worship, gratitude to God and mutual submission. That final element, mutual submission within the church, provides a natural bridge to his next topic: how relationships function under Christ (5:22-6:9).

Paul explores three relationship pairs: wives and husbands (5:22-33), children and parents (6:1-4) and slaves and masters (6:5-9). In each case, one party is in a position of authority and the other in a role of submission. Notably, Paul addresses those in submissive roles first: wives are told to submit to their husbands (5:22), children to obey their parents (6:1), and slaves to obey their masters (6:5). The command in 5:21 to “submit to one another out of reverence for Christ” forms the theological foundation for each of these instructions. We are to render submission to those in authority ultimately because of our own reverence for Jesus. Even when those in authority are undeserving of honor, Christians show submission as an expression of their devotion to Christ.

Abuses of authority— The idea of submission grates against contemporary attitudes toward freedom. Today, submission is often equated with weakness and authority with oppression—understandably so, given the many historical abuses of power. Modern liberation movements have done immense good in freeing women from oppression, children from exploitation, and workers from unjust treatment, not to mention the abolition of the transatlantic slave trade. Nothing Paul says contradicts these values. In fact, he affirms three foundational truths:

1. The dignity of womanhood, childhood and servanthood.
2. The equality of all human beings made in the image of God.
3. The unity of all Christians, regardless of gender, age, race or station.

Roles of Submission— Submission is a central concept in Christian ethics, but it has nothing to do with inferiority, weakness, or incompetence. Jesus himself submitted to the Father’s will (John 6:38; 8:29), not because he was inferior to the Father (Phil. 2:6), but because of the nature of their relationship (Phil. 2:7-8). Likewise, all Christians are equal in Christ (Gal. 3:28), yet God assigns roles that reflect divine order. The Greek word for “submit” (ὑποτάσσω) means “to arrange under” or “to subordinate in order.” Submission, therefore, is not blind obedience but a respect for God’s established order.

Paul frames each submissive role within a gospel context. Wives submit to their husbands “as to the Lord” (5:22), children obey their parents “in the Lord” (6:1) and slaves serve their masters “as [they] would Christ” (6:5). Behind every earthly authority stands the Lord himself, who delegates and oversees all human roles. That’s why Paul calls all believers to “submit to one another out of reverence for Christ” (5:21) and reminds those in positions of authority that they, too, are under authority and must answer to God (6:9).

Gospel Balance — First-century Jews and Greeks had their own “household codes,” and in some respects, these resembled New Testament lists (cf. Eph. 5:22-6:9; Col. 3:18-4:1; Titus 2:1-10; 1 Pet. 2:18-3:7). But the New Testament presents a profound difference: balance. In Paul’s teaching, those in authority are not just granted rights but also given responsibilities. Those in submission are not voiceless—they are dignified and honored. In Christ, all are equal, regardless of social station.

Greco-Roman and Jewish codes emphasized the power and privileges of husbands, parents and masters. Paul, in contrast, focuses on their duties and imposes clear limits on their authority. While ancient codes commanded unquestioning submission without limitation, Paul dignifies those in submissive roles by explaining their value and calling, and he holds those in authority accountable to Christ. Stoic thinkers grounded their household ethics in natural law—“this is the way the world is.” Paul grounds his in Christ’s law—“this is how the world ought to be.”

The marriage relationship —  Consider the marriage relationship. The wife’s submission is voluntary, not coerced; she submits out of reverence for Christ. In doing so, she does not lose her dignity but displays it—just as Christ did in his submission to the Father (John 14:31). Submission, in this sense, is an expression of love. Likewise, the husband’s authority is not absolute. Though the general rule is that wives are to submit “in everything to their husbands” (5:24), there are limits. If a husband forbids what God commands or commands what God forbids, a wife must obey God rather than her husband (Acts 5:29). In short, authority is not the same as tyranny, and submission is not the same as inferiority.

Jesus once interrupted a dispute among his disciples over who would be the greatest by redefining greatness in his kingdom. In the world, power is measured by how many people serve you. In God’s kingdom, greatness is measured by how well you serve others. Jesus sealed this truth with his own example: “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mt. 20:25-28)

Submission is not about losing our freedom or dignity but about using our freedom to reflect Christ’s love, honor divine order and serve others out of reverence to him. We are to use our freedom to “serve one another through love” (Gal. 5:13).

“Pray without ceasing.”

1 Thessalonians 5:17

Several weeks ago we addressed the challenge of being more consistent in prayer. We noted how the early church was “devoted to prayer” (Acts 2:42) and that disciples are commanded to “continue steadfastly in prayer” (Col. 4:2), “be constant in prayer” (Rom. 12:12) and “pray without ceasing” (1 Thess. 5:17).

In the lesson, we focused on three important concepts that help with this consistency: knowing God in prayer (the foundation of prayer is biblical knowledge of God), trusting God in prayer (the key to prayer is obedient faith in God) and engaging God in prayer (the pattern of prayer is daily contact with God). It might be time for a reminder so let’s review the last point about engaging God in prayer.

First, it is important we recognize our weakness. Jesus knows that while our spirit may be willing, our flesh is weak (Mk. 14:38). In that same context, he commands his disciples (twice) to “pray that you may not enter temptation” (Lk. 22:40, 46). The solution to giving into temptation is prayer. Despite his earlier warnings (31-34) and the command to pray (40), Peter failed to pray in the garden (45-46). This explains his denials of Jesus later that night which ended with him in bitter tears (54-62). Peter is restored afterwards, but his example reminds us of our great need for prayer. If Jesus was in constant communication with his Father (39), how much more ought we to pray?

Staying consistent in prayer keeps us from following our own will, overestimating ourselves and relying on our own resources. When we are praying, we are seeking to do God’s will, trusting in God’s wisdom and relying on God’s resources. We must recognize that our hearts are prone to wander and that our flesh is weak. There is sense of danger that is always present in the life of a Christian. Therefore, we must “pray without ceasing.” Prayer strengthens us for the trials that are coming. In contrast to Peter, Jesus triumphed over temptation during his trial because he did not fail to pray in the garden.

Second, we ought to vary our approach. Our prayer life should adapt to the ever-changing circumstances of life. Paul illustrates the variety of prayers we can offer in 1 Timothy 2:1. In “supplication” we bring our personal needs to God, asking him to intervene on our behalf. In “intercession" we bring the needs of others to God, asking him to intervene on their behalf. “Thanksgivings” are prayers of gratitude and praise. There are plenty of others as well—prayers of adoration (Psa. 148:13), confession of sin (32:5), commitment (1 Sam. 1:10-11), imprecation (Psa. 7), physical healing (Jas. 5:14-15), spiritual deliverance (Psa. 107:6) and transformation (139:23-24).

The point is, there’s nothing wrong with repeating the same prayer, but we need to guard against vain repetition (Mt. 6:7). If you find your prayer life has gotten stale or that you’re slipping into a mindless ritual when you pray, look to God’s word to see the wide variety of prayers you can offer and use them as a guide.

For example, the book of Psalms is a readymade book of prayers. You can use the Psalms to guide your words and keep your mind from wandering. First, simply read the psalm. Then meditate on it for a few moments, savoring the words and turning the phrases over in your mind. Finally, appropriate the concepts of the psalm into your prayer, personalizing it for your situation. This will add depth and variety to your prayer life. It will get you out of your comfort zone to pray about things you normally wouldn’t think to pray about.

Finally, we need to create a routine. There’s certainly nothing wrong with spontaneous prayer, but if we don’t prioritize and schedule prayer we may find that we pray less often. To help with this, we can get specific by creating a schedule for prayer. In this schedule we can set measurable goals such as praying for at least 10 minutes and using a text to act as a guide. We can choose a specific time and place best suited for our purpose. Scheduling prayer doesn’t limit prayer or erase spontaneity, it gives priority to it. This is how habits are formed (consider the example Daniel, Dan. 6:10). A sample schedule is provided below.

Staying consistent also requires having realistic expectations. A perfectionist mindset can lead to discouragement and failure. There will be times when we fail to be as consistent in prayer as we should. God knows we are weak (Mk. 14:38), but instead of allowing us to quit, he encourages us to turn to him for forgiveness and new strength (1 Jn. 1:5-10). Remember, having a few off-days does not negate the other on-days. Just keep praying.

Finally, staying consistent means living one day at a time. Developing a new habit can be overwhelming. But the Lord reminds us, “do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Mt. 6:34) Jesus isn’t discouraging planning for the future. He’s stressing the importance of having a present faith. Our devotion to God in prayer is a daily decision. It is not a choice made only once  in the past, but one that must be made “today” and every day. “Pray without ceasing.”

“You are a priest forever after the order of Melchizedek.”

Psalm 110:4b

The enigmatic Melchizedek shows up only three times in Scripture but he turns out to be quite an important figure. Let’s look at each passage to see why.

Genesis 14 is an action-packed chapter set in the wake of Abraham’s separation from his nephew Lot. Their herds had grown too large to coexist peacefully, thanks to God’s abundant blessing (12:1-3). Lot chose to settle in the fertile Jordan Valley near Sodom—a place that seemed like paradise but was inhabited by notoriously wicked people (13:10-13). Over time, a coalition of kings launched a campaign against the region, and Lot was taken captive in the conflict (14:1-12). When Abraham heard of Lot’s capture, he gathered his trained men, mounted a daring rescue and defeated the opposing kings. Upon Abraham’s return from battle, he was approached by two contrasting figures: the king of Sodom and the king of Salem (14:17). The text reveals four things about Melchizedek that connect to Abraham and contrast the king of Sodom:

1. His name — Melchizedek means “king of righteousness.” Though Abraham was flawed, God counted him as “righteous” because of his faith in God’s promises (15:6). This stands in stark contrast to Sodom, a city known for its great wickedness (13:13).
2. His place — Salem, shorthand for Jerusalem, means “peace” (Psa 76:2). The next time the root for “peace” appears is in God’s promise that Abraham would live to a good old age and die “in peace” (15:15). Salem represents peace and righteousness, while Sodom would be exposed as a place of corruption and violence (19:1ff).
3. His office — Melchizedek is called “priest of God Most High” (14:18). A priest serves as a mediator between God and people. The God he serves—“Possessor of heaven and earth” (19)—is the same God who had blessed Abraham with wealth (see 13:2, 7 where the same root for ‘possess’ is used of Abraham’s “livestock”).
4. His actions — Melchizedek graciously hosts Abraham with a royal feast (18) and pronounces a blessing upon him (19-20a). His words echo God’s original promise to Abraham (12:1-3). He declares that God has delivered Abraham’s enemies into his hand—a term from the same Hebrew root as “shield” in Genesis 15:1, where God promised to be Abraham’s protection. While Abraham snubs the king of Sodom, refusing to come under any obligation to him (21-24), he readily acknowledges Melchizedek’s priestly authority by giving him a tenth of the spoils of war (20b).

Psalm 110 — Melchizedek doesn’t reappear in the Old Testament again until Psalm 110, a psalm of David. The opening verse, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool,’” is the most frequently quoted Old Testament passage in the New Testament. Jesus applies it to himself (Mt. 22:41-45; Mk. 12:35-37; Lk. 20:41-44) and it is later cited by Peter (Acts 2:34-35), Paul (1 Cor. 15:25) and the Hebrew writer (Heb. 1:13; 10:12-13) to affirm Jesus’ exalted authority.

In the psalm, David recounts a vision of God speaking to David’s “Lord”—a messianic figure greater than David himself—appointing him to rule as king and serve as “priest forever after the order of Melchizedek” (4). When David conquered Jerusalem, he sat on Melchizedek’s throne, but as a descendent of Judah, he could not serve as priest under Mosaic Law. Therefore, the psalm looks beyond David to a future descendent—a royal priest not from the line of Levi, but from the mysterious order of Melchizedek. This uniquely positions the Messiah as both king and priest, anticipating the role that Jesus would fill.

Hebrews 5-7 — Hebrews explains all this for us. The main theme of the book is that Jesus is “greater.” He is greater than the prophets (1:1-2), the angels (1:4-14; 2:5-18), Moses (3:1-6), Joshua (4:1-11) and his priesthood is greater than Levi’s (4:14-10). The writer begins to emphasize the contrast between the priesthood of Levi and the priesthood of Jesus “according to the order of Melchizedek” (5:6-10). However, the writer suddenly stops his flow of thought to rebuke his audience for not being spiritually mature enough to understand about Melchizedek (5:11-6:12). In 6:13, writing about God’s faithfulness, he revisits the subject. We can trust God to keep his promises because Jesus has gone into heaven “as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek” (6:20). Why does it matter that Jesus is of “the order of Melchizedek”?

1. Melchizedek’s priesthood brings righteousness and peace (7:2; cf. Gen. 14:17), two blessings we need from God that the Levitical priesthood could not supply.
2. His priesthood is without beginning or end (7:3). “He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” The author is not suggesting that Melchizedek is eternal, but that he appeared out of nowhere. No genealogy, such as was required for the Levitical priests under Mosaic Law, is given for him. He suddenly breaks into the story from the outside (no “beginning of days”) and he never explicitly goes away (no “end of life”). In these mysterious ways, Melchizedek resembles Jesus.
3. His priesthood is superior to the Levitical priesthood (7:4-10). The writer deduces that the Levitical priesthood, deriving from a descendent of Abraham, is inferior to Melchizedek’s priesthood because of Abraham’s actions in Genesis 14. Though Levi had not yet been born, he was still “in the loins” of Abraham when Abraham gave Melchizedek a tenth of the spoils and received a blessing from him. Therefore, Levi—through Abraham—acknowledged the superiority of Melchizedek, since the lesser is blessed by the greater.
4. His priesthood is eternal and permanent (7:11-28). Unlike the Levitical priesthood—which was temporary and marked by a succession of mortal, morally imperfect priests who continually offered sacrifices—Jesus’ priesthood is eternal because it is grounded in “the power of an indestructible life” (16). He does not pass on his role to another because he lives forever, and his priesthood never ends. Through him, God has established a better covenant, built on lasting promises. Jesus continually intercedes for us, and he has offered a once-for-all sacrifice that fully and finally atones for our sin.

Melchizedek matters because of the great priest-king he foreshadows. Jesus is eternal, holy and able to save completely those who draw near to God through him.