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| Jesus held the priesthood of the order of Melchizedek.
Melchizedek priesthood preceded Aaronic priesthood and was a more "noble"
order. The book of Hebrews is addressed to the Jews, who would not accept
the atonement because Jesus was not of of Aaronic desent and hence not
authorized to make sacrifices for sin. Psalms says King David is a priest
of the Melchizedek order, and Jesus' genealogy goes back to David. |
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Introduction |
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| James Gray book 1810 |
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In 1810, James Gray,
D. D. (1770–1824), published a small book with a very long title positing
the existence of three priesthoods—the priesthoods of Aaron, Melchizedec,
and Jesus Christ. Fawn Brodie refers to the book as follows: |
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A dissertation |
| Brodie: Joseph's priesthood source |
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It seems likely that
Joseph's concept of dual priesthood came directly from James Gray's A
Dissertation, on the Coincidence Between the Priesthoods of Jesus Christ
& Melchisedec (Philadelphia, 1810). Joseph was familiar with Gray's
works. His own signed copy of Gray's Mediatorial Reign of the Son of
God (Baltimore, 1821) may be seen in the library of the Reorganized
Church. |
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No Man, 111†.
As H. Michael Marquardt has reported (Link
to source), the copy of Mediatorial Reign formerly at the
RLDS Archives is now 220.8262 G703d 1810 in BYU Special Collections and
"Samuel Smith's Book February 20th 1830" is written on the title page.
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| Joseph uses Gray as
a springboard |
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Indeed, the similarities
of the two men's views are striking. But there are stark differences as
well, which, to my thinking strengthens the hypothesis that Joseph used
Gray's issues to frame his own concept of priesthood. |
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A Dissertation,
on the Coincidence Between the Priesthoods of Jesus Christ & Melchisedec,
in Three Parts, in Which the Passages of Scripture Relating to the Chapter
of Genesis, the cx., the v. vi.vi. Chapters of the Epistle to the
Hebrews, Are Explained. |
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ADVERTISEMENT. |
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Initial presentation
to Philadelphia Presbytery, 1805
Priesthoods of Melchizedek and Messiah |
¶ |
AGREEABLY to a regulation
of the Associate Reformed Church, the Presbytery of Philadelphia on the
15th, November 1805, assigned the author the Psalm
110, as the subject of a critical discourse. The chief difficulty in
that psalm is the parallel between the priesthood of Melchisedec and that
of Messiah. ... At a subsequent meeting of the Presbytery the substance
of the following dissertation was read. It did not produce much conviction;
and was but feebly supported by the author, who, thoroughly strongly impressed
with the correctness of the views exhibited, was neither dogmatically certain,
nor prepared to repel detailed objections. |
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This page is part
of the book's front matter.
Note: The original uses lower-case Roman numerals before the book name to
designate chapters: cx. Psalm. I have reformatted them: Psalm 110. |
| Subsequent development |
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During a part of the
years 1808, and 1809, he was engaged in expounding the epistle to the Hebrews
to his congregation, and was not displeased with the necessity imposed on
him of analysing, with what accuracy he could, the apostle's phraseology
and argument respecting Melchisedec. The consequence was that every doubt
evanished. |
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[Body of the work] |
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| Hebrews theme: priesthood of Jesus |
¶ |
[6] …The priesthood
of Jesus is the theme of the epistle to the Hebrews; and, what is worthy
of special notice, this is the only book in the New-Testament in which the
title of priest is given him. The duties of his priesthood—sacrifice—and
intercession—are mentioned every where; but the official title
only here. The subject is discussed ex professo: it is the apostle's design
to exhibit the high priest of our profession in all the habiliments, duties,
and glories, of his priestly character. … |
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ex professo:
by profession; professedly.
habiliments: trappings, equipment, gear |
| Jews: Jesus could
not atone because he had no priesthood |
¶ |
[7] THE reason is this,
the priesthood of Jesus had been assaulted—they were Jews who made
the assault—and they were Jews principally who suffered by it. It might
be thought that, as the doctrine of atonement for sin was better understood
among the Jews than among other nations, the atonement of Jesus should have
found no adversaries from that quarter. The reverse, however, was the fact:
by no people was that doctrine so much opposed. Their divine religion
and its divine atonement, occupied such a place in their hearts, that
they saw no need of another religion and atonement: This divine religion
and its atonement, frequently seduced them, after they had embraced
Christianity, to apostatise: This divine religion, and its atonement,
furnished a convenient theme of declamation to factious men among the Christians:
besides, the Jewish priesthood, actuated perhaps in some instances by honest,
though ignorant zeal; but, for the most part, unquestionably actuated by
the common motives with have converted the established priesthood of every
nation into persecutors of a rising sect,—a tender regard to the dignity
of their functions, and their importance in society—were not idle in
sowing discord, and edging [8] the turbulent spirits, which they might find
among the Christians, to deeds of mischief. |
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| Jesus' atonement obnoxious |
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Now, in the view of a
Jew, and especially a Jewish priest, the atonement of Jesus was at once
the most obnoxious, and the most vulnerable, part of the Christian system;
and there, accordingly, they made their desperate assault. This general
view may suffice for the present; an opportunity will offer for greater
precision. |
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| Paul: Jesus the real priest |
¶ |
NOW, the apostle's view
in this epistle is to demonstrate, that the Jewish priesthood and its atonement
never took away sin, nor saved a soul: that it, and in fact the whole law,
had but a "shadow of good things to come:" that Jesus was the
substance of that shadow; the real priest, who made the true atonement,
and "obtained everlasting reconciliation" for his people. …
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[Gray
quotes Hebrews ¶ 1:3, ¶
2:9–10, ¶ 14, ¶
17; ¶ 3:1, ¶
4:14, ¶ 16 on page 9 and
part of 10.] |
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Jewish demand for
evidence
As good evidence as of Aaron's priesthood |
¶ |
[10] …THESE quotations
are sufficient for our purpose. But what a Jew say to all this? He would
say, it is in vain to talk to me of Jesus's atonement, till you have established
his priestly character; for that only could give him the right and power
to make atonement. And I insist on having as good evidence of his
priesthood, as I have of the priesthood of Aaron.
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| Paul: agree must be
called of God |
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Your
demand is reasonable, replies Paul: you have a right to demand proof that
he is a priest, and to reject his pretensions if satisfactory proof be not
furnished. Here we join issue with you; for it is our principle,
as well as yours, that "no man taketh this [11] honour to himself,
but he that is called of God as was Aaron."* |
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*Gray footnote: ¶
Hebrews 5:4
Hebrews 5 |
| Divine commission
required |
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We maintain,
as strenuously as you can do, that for any person, without a divine commission,
to step in between an offended God and offending sinners, and pretend to
atone for the sins of the one, and to reconcile both, would be, not only
the essence of folly, but highly criminal presumption. |
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| Called of God, as
was Aaron |
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And
we assert that Jesus did not usurp the honour of the priesthood; and stand
ready to prove that he was called of God, as was Aaron,* to that high dignity.— |
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*Gray footnote: ¶
Hebrews 5:5 |
| Proofs |
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Produce your proof then,
exclaims the Jews.— |
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| Messiah a priest after the order
of Melchizedek |
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You have
it, rejoins Paul, in the 110th Psalm; where king David uses these words:
"The Lord hath sworn, and will not repent, thou art a priest for ever
after the order of Melchisedec." Here is proof positive and indisputable.
Messiah, the son of David, is a priest—a priest appointed by God—appointed
with an oath–and after the order of Melchisedec. |
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¶
Psalm 110:4
Psalm 110 |
| Order of the priesthood |
¶ |
IT is perfectly apparent
that the apostle by this quotation proved al he undertook to prove, and
something more; for he not only established the fact that Messiah must be
a priest, but fixed [12] the order of his priesthood.
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| Not of Aaron, but
Melchizedek |
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And alas! It is not
the order of Aaron, but the order of Melchisedec. How is a Jew to endure
this! We may condemn antiquity; nothing is more easy, nothing requires less
knowledge or virtue; but to judge the antients is another affair.
… |
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| More noble pattern |
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How was a Jew, I ask
again, to be told that God wholly overlooking the divine priesthood of Levi,
had gone back to Melchisedec, who was not even of the seed of Abraham, and
taken his priesthood as a more noble pattern for the priesthood of Messiah.
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Motives trump evidence
Difficult position to take |
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Say not, the evidence
was such as to compel belief. In real life, motives have as much, if not
more, to do to our principles, than evidence. And, in the present case,
though the evidence was as strong on the one side; the motives were on the
other. Paul saw the peril of his situation, as the advocate of divine truth.
He saw arrayed against him an host of prejudices inherent in the blood of
Israelites, and consecrated into religious principles, by zeal for their
ecclesiastical establish-[13]ment. … |
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| Paul's strategy |
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…
Paul was wise. His great apprehension was that his countrymen would spurn
the question, and refuse to admit to discussion the idea of a priesthood
different from Aaron's. His object is to compel [14] them to investigate
that question. And, to accomplish his purpose … he demonstrates that
an error on this subject is perdition. They must, therefore, they must,
at the peril of their souls, examine whether Jesus has not a priesthood,
totally different in nature and efficacy, from the priesthood of Aaron.
This is his sole object from the 11th verse of the 5th chapter to the end
of the 6th. …
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Hebrews
5
Hebrews 6 |
Priest Melchizedek
Priest Messiah
First principles
Laying on of hands |
¶ |
[15] HE commences by
telling them that he had many things to say of priest Melchisedec,
as a type of priest Messiah; but adds, with magnanimous and prepossessing
candour, that they were such poor proficients in Christian knowledge, so
"unskilfu[l] in the word of righteous," that nothing but the "first
principles of the oracles of God," such as faith, repentance,
and future judgment, (those initiatory principles, the knowledge
of which was exacted of converts previous to baptism,) and that imposition
of hands, which conferred the Holy Ghost, could be offered to them with
any great prospect of advantage.
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| Milk / meat |
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He tells
them they are "babes;" who "have need of milk," or the
simplest elementary truths; not full grown men, who are capable of digesting
the "strong meat," which God had provided, in the enlarged and
general views of gospel doctrine. However, in the face of all these discouragements,
he avows his determination to use his utmost effort to carry them on to
perfection—to that state of Christian maturity, in which they would
be capable of enjoying the full consolation of their holy faith. |
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¶
Hebrews 5:12–14
Hebrews 5 |
| Backsliders |
¶ |
HE then places before
them the tremendous danger to which they would expose their souls, [16]
if they should neglect to second him, by giving this subject a serious examination,
and adopting a correct decision. He reminds them of the example of some,
who, like them, had passed the threshold of the Christian church; but neglecting
to advance, and beginning to doubt, had fallen into a course of backsliding,
which had terminated in the most deplorable apostasy. |
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| Apostates knew |
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Of such
apostates he draws a most horrific picture. The privileges which those unhappy
persons had enjoyed, and the attainments to which they had arrived, are
enumerated in slow detail. They had been "enlightened,"
in the doctrine of salvation by Jesus: they had "tasted of the heavenly
gift," and been "made partakers of the Holy Ghost,"
having received him after the day of Pentecost, not as a spirit of gospel
illumination, which was received, not by "the law," but by "the
hearing of faith:"* They had "tasted the good word of God,"
having been convinced of the truth of the gospel, and induced to adopts
its profession; and "the powers of the world to come,"
or the miraculous powers of Messiah's earthly kingdom. Such were the at-[17]tainments
of these apostates. |
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¶
Hebrews 6:4
Hebrews 6
* Gray footnote: ¶ Galatians
3:2 |
Plunged to hell
Crucify the Son of God afresh
Doomed
Spirit and church abandon them |
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But after
having been lifted up to heaven, in respect to privilege, they plunged to
hell with proportionate guilt. They crucified to themselves the Son of God
afresh, and put him to an open shame; daringly spurning the doctrine of
salvation by his blood: and thus sealed their doom. Better they had never
known the truth: for then their sins would have had the extenuation of ignorance;
or, it might have been possible to convert them by the preaching of the
gospel. But now, after having audaciously denied the truth, of which they
had been convinced—after having surrendered their understanding to
sophistry, steeled their consciences against remorse, and thus insulted
the Holy Ghost; God gives them up to strong delusions that they may believe
a lie, declares that his Spirit shall no longer strive with them, commands
his church not to breathe a prayer for them, and abandons them to their
sin and its reward. |
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¶
Hebrews 6:6
Hebrews 6 |
| Essence of apostasy:
rejecting the atonement |
¶ |
[18]
I AM persuaded that this is no fancy piece: but that the apostle is here
describing what his [19] eyes had often seen. It will have been noted that
Paul places the essence of apostasy in rejecting the atonement of
Jesus; or, to use his own words, in "crucifying the Son of God afresh,
and putting him to an open shame;" or, as the idea is yet more fully
expressed in the 10th chapter, in treading under foot the Son of God,
and counting the blood of the covenants wherewith he was sanctified, an
unholy thing.
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¶
Hebrews 6:6
Hebrews 10 |
| Must accept priesthood and its
atonement |
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How well suited this
representation of his was to produce the impression on the mind of the Jews
most favourable to his design, is apparent to every one. The priesthood
of Jesus, as distinguished from that of Aaron, is his theme; and he tells
them that they must cleave to that priesthood and its atonement,—or
they are lost: from that priesthood, now that they had been enlightened
in its nature, should they apostatise, though no farther than to the [20]
Aaronic priesthood, repentance is impossible; and mercy no more.
… |
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| Why Melchizedek, not Aaronic? |
¶ |
[29] … As he has
produced the prophecy of David, that Messiah should be a priest after the
order of Melchisedec—We shall inquire, what could be David's motive;
or rather, what could be the in-[30]tention of the Divine Spirit, in assigning
that order of priesthood to him, rather than the order of Aaron.
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¶ |
AND, in fine, as the
apostle's discussion of the order of Messiah's priesthood is long, minute,
and precise—We shall inquire, why he found it necessary to argue this
subject so pertinaciously with the Jews.
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Gray's Priesthoods (2)
Gray's Priesthoods (3)
Gray's Priesthoods
Priesthood
Beliefs & Practices
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