Administration Of Tithing In The Present Day
6:20 notes that Yah'shuah is a Kohen Gadol - High Priest - forever after the order of Malki-Tzedek.
Seeing that Malki-Tzedek received tithes from Avraham, thereby showing that the priestly order of Malki-Tzedek indeed receives tithes, it should be evident that Yah'shuah receives tithes!
From who does Yah'shuah receive tithes?
From the faithful ones! For the witness of Malki-Tzedek and Avraham shows that faithful Avraham indeed gave Malki-Tzedek a tenth of the battle spoils that he had gained. Seeing also that Yaakov undertook to tithe to Yahweh when he undertook to have Yahweh as his Mighty One, it should indeed be evident that those who are faithful to Yahweh indeed tithe to Yahweh. And seeing that Yahweh has given his tithes to his priests, in exchange for their priestly service to him, Yahweh's faithful children should indeed tithe to Yahweh by giving Yahweh's tithes to Yahweh's priests after the order of Malki-Tzedek.
It should also be noted that within Yisrael Yahweh commanded the children of Yisrael to give his tithe to the Levites. Yahweh put the Levites into serving the Aharonic priests, being assistants to the Aharonic priests, though not priests themselves, except those Levites who were of Aharon's household.
Seeing that the Aharonic priesthood was a pattern of the heavenly priesthood, after the order of Malki-Tzedek, and those who served the priests, the Levites, received tithes from the children of Yisrael, even though they were not themselves priests, it should be evident that those who serve the Malki-Tzedek priesthood, those who serve under the charge or command of the Malki-Tzedek priesthood, are indeed to receive tithes from the people among whom they serve, even though they themselves may not be priests after the Malki-Tzedek order!
And just as the Levites were commanded to tithe of what they received from the children of Yisrael, their tithe of the tithe they received, so also those who serve under the Malki-Tzedek priesthood ought to tithe of what they receive, their tithe of the tithe, to the Malki-Tzedek priests, of whom Yah'shuah the Messiah is the High Priest.
Who are the Malki-Tzedek priests, that is priests under the order of Malki-Tzedek? And who are the assistants to the Malki-Tzedek priests, serving under the charge of the Malki-Tzedek priests?
It is important that these questions be answered. For those who are Yahweh's faithful children need to know TO WHOM they should give Yahweh's tithes, seeing that Yahweh's tithes are given to the assistants to the Malki-Tzedek priests, who in turn tithe of the tithe they receive and give this tithe of the tithe to the Malki-Tzedek priests.
It should be evident from 7:1-3 that Malki-Tzedek priests are BOTH KINGS AND PRIESTS! They are kings of righteousness and kings of peace. And the High Priest after the Malki-Tzedek order, Yah'shuah the Messiah, is THEIR King, thereby being called KING OF KINGS! These are the kings that he is over - Malki-Tzedek priests!
Was The Malki-Tzedek Of Genesis 14 The Same As
Yah'shuah The Messiah?
7:4-8 indicates that Malki-Tzedek was indeed the one who became Yah'shuah the Messiah, for the attributes spoken of this Malki-Tzedek coincide with those of Yah'shuah the Messiah.
Is The Lesser Always Blessed Of The Better?
7:7 reads,
7:7But
without any dispute the less is blessed of the better.
Nevertheless, Genesis 14:18-20 reads,
14:18Malki-Tzedek
king of Shalem brought forth bread and wine: and he was Kohen of El `Elyon. 14:19He blessed him, and said, "Blessed be
Avram of El `Elyon, possessor of heaven and eretz: 14:20and blessed be El `Elyon, who has delivered your
enemies into your hand."
Avram gave him a tenth of all.
It is clearly evident that Malki-Tzedek, priest of El Elyon, blessed TWO individuals, Avram and El Elyon. By being priest of El Elyon it is clearly evident that El Elyon is superior to or greater than Malki-Tzedek, even as encapsulated in the translation of El Elyon, the Most High Mighty One. That Malki-Tzedek blessed El Elyon shows that it is not always the case that the less is blessed of the better, for El Elyon is NOT lesser than Malki-Tzedek, being greater or higher than Malki-Tzedek!
It therefore appears that Hebrews 7:7 is not applicable at face value, notwithstanding its author's views. For it to be applicable the meaning of "blessed" in Hebrews 7:7 would have to include "blessed" in Genesis 14:19 but exclude "blessed" in Genesis 14:20.
Is this the case? Is the meaning of "blessed" in Genesis 14:19 different from "blessed" in Genesis 14:20?
Strong's Exhaustive Concordance shows that the word translated "blessed" in both Genesis 14:19 and Genesis 14:20 is the same Hebrew word, barak. It is therefore evident that the view expressed by the author of Hebrews in Hebrews 7:7 is not correct!
Hebrews 7:7 Was Not Inspired By The Holy Spirit!
Seeing that this view of the author of Hebrews is not correct, and seeing that Scripture cannot be broken, as stated in John 10:35, it is submitted that Hebrews 7:7 was not inspired by the Holy Spirit. Hebrews 7:7 is purely a personal view expressed by the author of Hebrews, and a faulty one at that!
Drawing a lesson from this examination of Hebrews 7:7, it should be noted that just because there are words inspired by the Holy Spirit amongst the writings of a particular author, even with respect to a particular writing, does not automatically mean that all of his writings, even all of a particular writing, are inspired by the Holy Spirit! Therefore, even though there are Holy Spirit inspired words among the words encapsulated by the letter to the Hebrews, not all of the words of this letter were inspired by the Holy Spirit. Some of the words of the letter to the Hebrews were inspired by the Holy Spirit, while others were not! Those words not inspired by the Holy Spirit were the personal view or views expressed by the writer at the time he wrote them.
Facilitating Perfection As A Purpose Of A
Priesthood
7:11 implies that the purpose of a priesthood is to provide or facilitate perfection coming upon those served by the priests. It should therefore be evident from 7:11 that perfection comes through the Malki-Tzedek priesthood.
Aharonic Priesthood Never Intended To Provide
Perfection
In light of the comments in 7:11-25, the following should be noted.
The Aharonic priesthood was NEVER INTENDED to provide perfection. It was simply a copy or representation of the Malki-Tzedek priesthood, through which perfection comes.
Malki-Tzedek Priesthood Intended For All Tribes And
All Nations
The law given by Moshe, as it pertains to the Aharonic priesthood, was given to the children of Yisrael. The domain over which the Aharonic priesthood exercised its service was the children of Yisrael. The assistants to the Aharonic priests, the Levites, were a tribe of Yisrael. The tithes belonging to Yahweh that he gave to the Levites were those of the children of Yisrael. Yahweh DID NOT give the Levites the tithes of other peoples.
Seeing that Yahweh did not give the tithes of other nations to the Levites, whom did Yahweh give these tithes to? Did he set up separate priesthoods for these other nations? Or did he already have in place the Malki-Tzedek priesthood, encompassing all nations, including Yisrael?
The latter appears to be the case. For in Yahweh's promise to Avraham, to bless all nations in Avraham's seed, Yah'shuah the Messiah, it is evident that Yahweh intended all nations to come under the domain of the Malki-Tzedek priesthood. For the PERFECT blessing in Yah'shuah the Messiah is not limited to only the children of Yisrael, but extends to all nations. And seeing that Yah'shuah the Messiah is indeed the High Priest after the order of Malki-Tzedek, it is indeed evident that the Malki-Tzedek priesthood serves all nations, and is not limited to Yisrael.
Also, seeing that the two priesthoods have different purposes, with the lesser priesthood, the Aharonic priesthood, being only a copy of the greater priesthood, the Malki-Tzedek priesthood, the priesthood of perfection, matters pertaining to the lesser priesthood do not necessarily bind the greater priesthood. If anything, it is matters of the greater Malki-Tzedek priesthood that bind matters of the lesser Aharonic priesthood, seeing that the Aharonic priesthood is a copy of the Malki-Tzedek priesthood.
Therefore there was no law or rationale that stipulated that the Malki-Tzedek priests had to arise from Aharonic priests.
It should also be noted that prior to Aharon's house being given the priesthood in Yisrael as a possession there were indeed other priests in Yisrael - the first born sons! But after Yisrael's apostasy in the matter of the golden calf, and how the sons of Levi stood steadfastly by Moshe for Yahweh, Yahweh removed the priesthood within Yisrael from the first born sons and gave it to tribe of Levi, and specifically to the house of Aharon. Thus it is seen that the priesthood was originally never confined to just a particular tribe, and just a particular family within the tribe. For it was spread across ALL TRIBES AND ALL FAMILIES.
Seeing that the human priesthood is patterned after the Malki-Tzedek priesthood, and seeing that originally the priesthood in Yisrael was spread across all tribes and all families, it should indeed be evident that the Malki-Tzedek priesthood is not restricted by human genealogy. It is a priesthood comprised of ALL TRIBES AND ALL FAMILES!
Also, seeing that the Malki-Tzedek priesthood serves all tribes and all families of the entire earth, those eventually to comprise the Malki-Tzedek priesthood, with Yah'shuah the Messiah already being the High Priest, come from all nations and all families of the earth. The Malki-Tzedek priesthood is NOT RESTRICTED to Yisraelites. It is made up of all nations and families, both Yisraelites and non-Yisraelites!
Was There A Change In The Law Of The Priesthood?
Is 7:12 a paradox? For the Malki-Tzedek priesthood is DIFFERENT from the Aharonic priesthood! While the Aharonic priesthood CANNOT facilitate perfection, the Malki-Tzedek priesthood facilitates perfection! While Aharonic priests serve only the children of Yisrael, Malki-Tzedek priests serve all nations and all families of the entire earth! These two are different priesthoods, even though the Aharonic priesthood is a copy or representation of the Malki-Tzedek one. Why therefore does 7:12 talk of a change in the priesthood - a change in the law of the priesthood?
To me there appears to be NO CHANGE! For the Malki-Tzedek priesthood and the Aharonic priesthood are two different priesthoods running in parallel with one another. The Malki-Tzedek priesthood having preceded the Aharonic priesthood, and outlasting the Aharonic priesthood, seeing that it continues forever. With the Aharonic priesthood continuing only for so long as the generations of the children of Aharon continue. And seeing that the Aharonic priesthood could never deliver perfection, why does 7:12 talk in terms of a change. The Aharonic priesthood was never meant for perfection, being only a representation of perfection. Therefore the perfection priesthood, as it preceded the Aharonic priesthood, and outlasts the Aharonic priesthood, continues on unabated!
Hebrews 7:12 And 7:18 Do Not Appear To Be Correct!
And just as 7:12 appears to be a paradox, so also does 7:18. And for the same reasons! These two verses DO NOT appear to be correct!
The Author Of Hebrews Believed In The Existence Of
Only One Priesthood At A Time
Following the writer's rationale in his comments pertaining to 7:12 and 7:18, he appears to be saying that the priesthood changed from the Aharonic one to the Malki-Tzedek one. Implying that there is supposed to be only one priesthood at any given point in time. And because, to him, the priesthood changed, there was, of necessity, a change in the law pertaining to the priesthood, seeing that the Malki-Tzedek priesthood is different from the Aharonic one. And this change in the law pertaining to the priesthood was effected by the annulling of the Aharonic law and its replacement by the Malki-Tzedek law. In essence, this is the writer's rationale.
Both in fact, and according to the writer's earlier comments, the Malki-Tzedek priesthood existing at the time of Avraham preceded the Aharonic priesthood, seeing that the Aharonic priesthood was fulfilled by Avraham's descendants. As the writer's rationale allows for the existence of only one priesthood at any one time, and both the writer and historical fact acknowledges that the Aharonic priesthood commenced its existence at a definite point in time, during the days of Aharon, the writer implies that the law of the priesthood was changed at that time! And the writer also implies that the law of the priesthood then existing, the Malki-Tzedek one, was annulled, and replaced by the Aharonic one!
Under the writer's rationale as presented in 7:18-19, the REASON why an existing commandment is annulled, and replaced by another commandment, is because of the weakness and uselessness of the existing commandment. Because the existing commandment lacks the ability to make anything perfect, implying that a commandment should have ability to make things perfect.
Nevertheless, if the Malki-Tzedek priesthood and law was annulled at the time of the institution of the Aharonic priesthood, being replaced by the Aharonic priesthood, the writer's rationale forces the following conclusion. That the reason for the annulment of the Malki-Tzedek priesthood at the time of the institution of the Aharonic priesthood was because the then existing Malki-Tzedek priesthood was weak and useless! And the Malki-Tzedek commandments at that time had no ability to make anything perfect!
But if the reality was and is as the writer's rationale, why would Yahweh replace one weak and useless priesthood for another weak and useless priesthood? Why would Yahweh replace one commandment without ability to make anything perfect for another similar commandment lacking in ability to make anything perfect?
The Rationale And Comments Of The Author Of Hebrews
Are Self-Contradictory
And why does the writer's rationale CONTRADICT his own comments asserting that the Malki-Tzedek priesthood is not weak and useless, and that the Malki-Tzedek commandment has ability to bring about perfection? For in 7:18-19 the writer implies that the Malki-Tzedek priesthood and commandment are neither weak nor useless, and can indeed bring about perfection! It is therefore evident that the writer's rationale, and his comments in 7:12 and 7:18-19, CONTRADICT his own statements!
The Holy Spirit Did Not Inspire The Personal Views
Presented In Hebrews 7:11-25
Seeing that the writer has contradicted himself, it is indeed submitted that these views of the writer are NOT SCRIPTURE. For John 10:35 clearly asserts that Scripture cannot be broken. But where a portion of a particular writing is SELF-CONTRADICTORY, it is indeed submitted that that portion is evidently not Scripture! It is therefore submitted that the Holy Spirit did not inspire the writer's views presented in 7:11-25. Nevertheless, the scriptural citations in 7:17 and 7:21 are indeed Holy Spirit inspired, as these portions are quoted from Psalm 110:4, which reads,
110:4Yahweh
has sworn, and will not change his mind:
"You are a Kohen forever in the order of Malki-Tzedek."
It should again be emphasised: just because some of a particular writer's words are inspired by the Holy Spirit does not automatically mean that the entirety of that particular writer's words are inspired by the Holy Spirit. Just because a particular writing has words inspired by the Holy Spirit does not automatically mean that the entirety of that writing is inspired by the Holy Spirit.
Therefore, just because the letter to the Hebrews contains words inspired by the Holy Spirit does not automatically mean that the entire letter to the Hebrews was inspired by the Holy Spirit. Just because Hebrews 6-10 contains words inspired by the Holy Spirit, such as Hebrews 7:17 and Hebrews 7:21, does not automatically mean that all the words in Hebrews 6-10 are inspired by the Holy Spirit! For the truth of the matter, even as seen from the examination immediately above, is that the writers words and views as expressed in Hebrews 7:12-25, were not inspired by the Holy Spirit. For these views and words are self-contradictory. And the Holy Spirit certainly has a sound mind, and does not contradict himself. It should therefore be clear that the self-contradictory words of the writer of the letter to the Hebrews are not Scripture, and are simply the flawed views of the writer!
Priests Are To Intercede For Those In Their Domain
7:25 notes that the responsibility of priests is that of saving those who draw near to the Mighty One, by making intercession for them.
Are Aharonic Priests The Only Priests Existing On
Earth?
8:4 asserts that if Yah'shuah were on earth he would not be a priest at all, on the basis that there are already priests who offer gifts according to the law of Moshe. The author's comments imply that the only priests that can exist on earth are those who are designated priests according to the law of Moshe.
This view of the author is WRONG! For it is not the case that the only priests that can exist on earth are Aharonic priests. For Aharonic priests are confined only to Yisrael. What about priests outside Yisrael?
Also, is not the author ignoring the clear scriptural evidence of Genesis 14:18-20? Did not Avraham meet with Malki-Tzedek, king of Shalem, HERE ON EARTH? Does not this prove that it is indeed possible for priests outside the order of Aharon to exist on earth?
Hebrews 8:4 Was Not Inspired By The Holy Spirit!
Seeing that there is clear biblical evidence that Aharonic priests are not the only priests on earth, there having been priests of other orders, including the Malki-Tzedek order, it is indeed submitted that Hebrews 8:4 does not speak truth, but is simply a flawed view of the author. Hebrews 8:4 was therefore not inspired by the Holy Spirit!
Yah'shuah A Priest On Earth At The Same Time As
Aharonic Priests
The truth of the matter is that if Yah'shuah was a Malki-Tzedek priest from the foundation of the world, then he remained a Malki-Tzedek priest even after He instituted the Aharonic priesthood, and even during the period he came on earth as a human being. The only time one can say that he was on earth and was not a Malki-Tzedek priest was when he was dead. But when he was alive he was indeed a Malki-Tzedek priest, and he was again a Malki-Tzedek priest after his resurrection, even when he was on earth after his resurrection. It is therefore evident, in the person of Yah'shuah, that a Malki-Tzedek priest can indeed be on earth at the same time that Aharonic priests are on earth.
Also, prophecy speaks of Yah'shuah's return to earth to rule the earth for a thousand years (Revelation 20). Ezekiel 40-48 shows that Yah'shuah will again be on earth, and that Aharonic priests will minister to Yahweh according to provisions in the law of Moshe. This again proves the falsity of the author's statement in 8:4. For scripture clearly shows that the Malki-Tzedek High Priest exists on earth at the same time as the Aharonic priesthood is existing and functioning on earth!
Must A Priest On Earth Continually And Regularly
Offer Gifts According To The Law?
8:3-4 also rationalises away the possibility of Yah'shuah being a priest while on earth on the ground that Aharonic priests exist who offer gifts according to law. Implying that a priest on earth must continually or regularly offer gifts according to some law.
In the case of Yah'shuah it is evident that he offered up himself, ON EARTH, ONCE AND FOR ALL TIME as the perfect sacrifice for the sins of all human beings! And at the time that he offered up himself as the perfect sacrifice, the Aharonic priesthood continued on with its offerings and sacrifices under the law of Moshe. It should therefore be evident that the Malki-Tzedek priesthood has existed on earth side by side with the Aharonic priesthood, without any conflict!
Hebrews 8:4 Is A Flawed View Of Its Author
It is thus again evident, on another ground, that the views expressed by the author in Hebrews 8:4 are not correct! Hebrews 8:4 was certainly not inspired by the Holy Spirit, but was simply a flawed view of the author.
Realisation Of Messiah's First Coming Yet To Bear
Complete Fruit
9:11 notes that the Messiah came as a Kohen Gadol - High Priest - "of the COMING GOOD THINGS"! In other words, these good things, encapsulated in the term "perfection", were not delivered at the time the Messiah came. But will be delivered at a time yet ahead! In other words, the realisation of the Messiah's first coming has not yet borne complete fruit. For there are things to take place in the future as a result of his coming in the flesh!
Malki-Tzedek Priesthood Should Not Be Confused With
Aharonic Priesthood
9:12-14 affirms that the Levitical sacrifices were simply representations of the Messiah's sacrifice. After all, the Levitical or Aharonic priesthood was and is simply a representation of the heavenly or Malki-Tzedek priesthood. Therefore various actions undertaken by the Aharonic priesthood were representations of actions undertaken the Malki-Tzedek priesthood.
Personally I feel that the Malki-Tzedek priesthood should not be confused with the Aharonic priesthood. The Aharonic priesthood was simply a copy or representation of the Malki-Tzedek priesthood, the real priesthood, the true and ultimate priesthood. It therefore appears to me that phraseology to the effect that the law of the priesthood was changed with respect to the Aharonic priesthood vis-à-vis the Malki-Tzedek priesthood should not arise. For these are two different priesthoods, with the Aharonic priesthood being the lesser of the two. And, in fact, substantially lesser of the two, seeing that it could not facilitate perfection, an attribute facilitated by the preceding and outlasting Malki-Tzedek priesthood.
Malki-Tzedek Priesthood Facilitates Eternal
Inheritance
9:15 affirms the eternal nature of the Malki-Tzedek priesthood. For the promise facilitated by the Malki-Tzedek priesthood is ETERNAL inheritance, which implies eternal life in order to inherit eternally!
It should be noted that the Aharonic priesthood NEVER could provide eternal inheritance, nor was it intended to provide eternal inheritance. It was simply a copy of the Malki-Tzedek priesthood, which has the purpose of providing eternal life in order to obtain an eternal inheritance.
It should also be noted that the promise of eternal inheritance was made to Avraham. And that it was during Avraham's day that the priesthood of Malki-Tzedek is noted to have been in operation, seeing that Avraham met Malki-Tzedek and gave him a tenth of the battle spoils. It is therefore evident that eternal life and eternal inheritance are attributes of the Malki-Tzedek priesthood, and had been so from the very beginning, well prior to the institution of the Levitical or Aharonic priesthood, which was just a copy of the Malki-Tzedek priesthood.
Has Yahweh Abolished Sacrifices And Offerings?
The phraseology of Hebrews 10:8-9 should be compared to that of 1 Shemuel (Samuel) 15:22-23, which reads,
15:22Shemu'el
said, Has Yahweh as great delight in burnt offerings and sacrifices, as in
obeying the voice of Yahweh? Behold, to obey is better than sacrifice, and to
listen than the fat of rams. 15:23For
rebellion is as the sin of witchcraft, and stubbornness is as idolatry and
terafim. Because you have rejected the word of Yahweh, he has also rejected you
from being king.
In 1 Samuel 15:22-23 the prophet Shemuel shows that obeying and listening to Yahweh's voice is BETTER than sacrifices and burnt offerings! Shemuel does not say that sacrifices and burnt offerings are bad! No! In fact, according to the explanation clearly rendered in Hebrews, derived from Moshe's laws, these are copies or representations of actions of the Malki-Tzedek priesthood, the priesthood of perfection. But the key thing is that copies or representations are not the same as the real thing! Therefore while sacrifices and burnt offerings are not bad in and of themselves, they still do not provide perfection. Perfection came by the perfect sacrifice of the Malki-Tzedek High Priest, Yah'shuah the Messiah, when he shed his own blood in a one-time sacrifice.
It therefore appears, again, that the phraseology used in Hebrews 10:8-9 is paradoxical and confusing. For it gives the impression that there is no longer a requirement for sacrifices and burnt offerings.
The truth of the matter is that the Aharonic priesthood COULD NEVER facilitate perfection, being merely a copy of the real and true thing. Therefore the burnt offerings and sacrifices of the Aharonic priesthood WERE NEVER meant to provide or facilitate perfection. Seeing that they were never meant for this purpose, being meant only to represent the perfect sacrifice, why should anyone say that they have been annulled or taken away for purposes of perfection? They were never meant for perfection in the first place. The issue therefore doesn't arise!
It therefore appears to me that Aharonic priesthood and sacrifices continue for the purposes they were instituted. To serve as a copy or representation of the real thing. And just as they served as a copy of the then-existing Malki-Tzedek priesthood, and the then forthcoming Malki-Tzedek perfect sacrifice, so also they continue to serve as a copy of currently existing Malki-Tzedek priesthood, and the past Malki-Tzedek perfect sacrifice. The purpose of the representation of the real things has NOT CHANGED!
For example, believers were baptised in Yah'shuah's name while Yah'shuah was still alive, before he had died, been buried, and risen from the dead. Subsequent to the realisation of that which believers' baptism pictured or represented, that is, subsequent to Yah'shuah's death, burial and resurrection, believers are still being baptised, and at the command of Yah'shuah. Has the need for baptism of believers ceased because the death, burial and resurrection of the Messiah has been realised? No! It is therefore apparent that just because the realisation of that which is represented by a particular practice has occurred, it is not necessarily the case that the representing practice ceases!
Therefore, just as water baptism of new believers has not ceased with the realisation of the death, burial and resurrection of the Messiah, so also has the Aharonic priesthood and sacrifices not ceased! For just as the Aharonic priesthood and sacrifices represented the Malki-Tzedek priesthood and sacrifices prior to the Malki-Tzedek High Priest's (Messiah's) perfect sacrifice, so also do they continue to represent the same AFTER the Malki-Tzedek High Priest's perfect sacrifice!
This is why I find the phraseology of Hebrews 10:8-9 seemingly paradoxical and confusing!
Author Of Hebrews Acknowledges He Was Giving His
Own Views Separate From Those Of The Holy Spirit
The phraseology of the verses preceding 10:15, and that of 10:15 itself, INDICATE that the author of Hebrews 10 was giving HIS OWN OPINION with respect to what he wrote in the verses immediately preceding Hebrews 10:15. For when he writes that "the Holy Spirit ALSO testifies", he indicates that the immediately preceding comments were NOT the testimony of the Holy Spirit, but the author's testimony, based on the author's views of the matter that he spoke of!
In this light one can understand and appreciate the seemingly paradoxical, confusing and contradictory statements that have been referred to above. For where the phraseology used by the writer (or translators) of Hebrews appears to be paradoxical, confusing and contradictory, this is put down to human opinion and NOT the Holy Spirit. For there is no contradiction or confusion with the Holy Spirit!
41:45Par`oh
called Yosef's name Tzafenat-Pa`neach; and he gave him Asenat, the daughter of
Potiphera Kohen of On as a wife. Yosef went out over the land of
Mitzrayim.
41:50To
Yosef were born two sons before the year of famine came, whom Asenat, the
daughter of Potiphera Kohen of On, bore to him.
46:20To
Yosef in the land of Mitzrayim were born Menashshe and Efrayim, whom Asenat,
the daughter of Potiphera, Kohen of On, bore to him.
It should be noted that Yisrael was NOT the only people who had Kohanim or priests. For in the land of On there was a priest called Potiphera. What type of a priest of Potiphera? Whose priest was he of?
47:22Only
he didn't buy the land of the Kohanim, for the Kohanim had a portion from
Par`oh, and ate their portion which Par`oh gave them. That is why they didn't
sell their land.
47:26Yosef
made it a statute concerning the land of Mitzrayim to this day, that Par`oh
should have the fifth. Only the land of the Kohanim alone didn't become
Par`oh's.
It should be noted that the manner Yahweh later dealt with the Aharonic priests and assisting Levites was similar to the manner Paroh dealt with the Kohanim (priests) in the land of Mitzrayim. In that just as the Kohanim in Mitzrayim had a portion from Paroh, the land Paroh gave them, so also did the Aharonic priests have a portion from Yisrael's king - Yahweh. For Yahweh gave Aharon's house his portion, which comprised of the tithe of the tithe, various offerings, and the land that they dwelt in.
How did Paroh come to so deal with the Kohanim of Mitzrayim?
Moshe's Father-In-Law Was A Priest Outside Yisrael
2:16Now
the Kohen of Midyan had seven daughters. They came and drew water, and
filled the troughs to water their father's flock. 2:17The
shepherds came and drove them away; but Moshe stood up and helped them, and
watered their flock. 2:18When they
came to Re`u'el, their father, he said, "How is it that you have returned
so early today?"
2:19They
said, "A Mitzrian delivered us out of the hand of the shepherds, and
moreover he drew water for us, and watered the flock."
2:20He
said to his daughters, "Where is he? Why is it that you have left the man?
Call him, that he may eat bread."
2:21Moshe
was content to dwell with the man. He gave Moshe Tzipporah, his daughter.
3:1Now
Moshe was keeping the flock of Yitro, his father-in-law, the Kohen of Midyan,
and he led the flock to the back of the wilderness, and came to The Mighty
One's mountain, to Chorev.
The land of Midyan also had a Kohen or priest. What type of priest was Reuel, priest of Midyan? Who was his mighty one, the one he worshipped?
Reuel, Moshe's father-in-law, priest of Midyan, was also known as Yitro.
Yahweh Chose To Make Yisrael A Kingdom Of Priests
19:1In
the third month after the children of Yisra'el had gone forth out of the land
of Mitzrayim, on that same day they came into the wilderness of Sinai. 19:2When they had departed from Refidim, and
had come to the wilderness of Sinai, they encamped in the wilderness; and there
Yisra'el encamped before the mount. 19:3Moshe
went up to The Mighty One, and Yahweh called to him out of the mountain,
saying, "This is what you shall tell the house of Ya`akov, and tell the
children of Yisra'el: 19:4'You have
seen what I did to the Mitzrim, and how I bore you on eagles' wings, and
brought you to myself. 19:5Now
therefore, if you will indeed obey my voice, and keep my covenant, then you
shall be my own possession from among all peoples; for all the earth is mine;19:6and you shall be to me a kingdom of
Kohanim, and a holy nation.' These are the words which you shall speak to
the children of Yisra'el."
19:7Moshe
came and called for the Zakenim of the people, and set before them all these
words which Yahweh commanded him. 19:8All
the people answered together, and said, "All that Yahweh has spoken we
will do."
Moshe reported the words of the people to
Yahweh.
Yahweh Does As He Pleases With What Belongs To Him
In 19:5 Yahweh indicates that he can do as he pleases with what belongs to him. For seeing that all the earth and its contents belong to him, he can do with its contents as he pleases, including choosing to make a particular family of human beings as his own possession. And so he chose to make the family of Yisrael his own possession, seeing that he can do with what belongs to him as he pleases.
Malki-Tzedek Priesthood For Yisrael
19:6 shows that Yahweh also chose to make the children of Yisrael a KINGDOM OF KOHANIM or PRIESTS to him.
Earlier on it was seen that the Malki-Tzedek priesthood encapsulates both priestly and kingly duties. By Yahweh proposing to make the children of Yisrael a kingdom of priests it is evident that he was patterning them after the Malki-Tzedek priesthood.
It should be noted that Yahweh's proposal to the children of Yisrael did not include his providing them with everlasting life if they obeyed his voice and kept his covenant. Seeing that everlasting life was not part of the promises Yahweh gave the children of Yisrael, it appears that he was only proposing to pattern them after the Malki-Tzedek priesthood. This also indicates that it is not necessarily the case that Malki-Tzedek priests, or those patterned after this priestly order, live forever.
Why was Yahweh proposing to pattern the children of Yisrael after the Malki-Tzedek priesthood? Why did it please Yahweh so to do?
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