CHAP. VII.

CONTENTS AND SCOPE.

In this chapter the apostle gives a minute explanation of the oath recorded, Psalm cx. 4. "The Lord hath sworn and will not repent, Thou art a priest for ever, according to the order of Melchisedec."

But first he takes notice of some particulars relating to Melchisedec himself, as they are recorded in the Mosaic history, Gen. xiv. 17-21, such as, That he was a priest of the Most High God, being appointed to that office by the only true God, and so opposed to all the idolatrous priests of the nations:-That he was a king as well as a priest, according to the sense of his name and titles, Melchisedec signifying king of righteousness, and king of Salem meaning king of peace; which import both the righteousness of his administration, and the effects of it in the peace and happiness of his subjects:—That, as to his priesthood, he did not derive it from his father or mother, he being without priestly descent, nor did he transmit it to a successor; but, that he might be a more fit type of the Son of God, he continued a priest in his own person during the whole date of that priesthood, ver. 1, 2, 3.

He calls the Hebrews to consider how great this priest was to whom Abraham gave the tenth of the spoils, and observes, that his authority was more extensive than that of the Levitical priests, who had only a right by the law to tithe and bless their brethren, the Israelites; whereas Melchisedec tithed and blessed those to whom he had no

civil or blood-relation, and so was superior even to Abraham their renowned patriarch, in whose seed all nations of the earth were to be blessed; for he both tithed and blessed him, which are undoubtedly the acts of a superior; consequently, he must have been greater than the Levitical priests, who all descended from Abraham, and whose father, Levi, virtually paid tithes in the person of Abraham to Melchisedec, ver. 4—11.

He comes next to speak directly to the words of the oath in Psalm cx. 4, by which he sets forth the excellency and dignity of Christ's priesthood above the Aaronical; and argues from it, That as the oath mentions another priest that was to arise according to the order of Melchisedec, it must import, that the Aaronical priesthood was to be set aside, and the Mosaic law disannulled, which settled that priesthood in the tribe of Levi, and family of Aaron, and by which all its ministrations were prescribed and regulated :-That the reason why the Levitical priesthood was abrogated, was the weakness and unprcfitableness of it for obtaining real pardon of sin, purification of conscience, and free access to God; for the law, by all its sacrifices and external purifications made none perfect in these respects; but that the oath intimates the introduction of a better hope, namely, Christ's priesthood, by which we draw near to God with acceptance, ver. 11–20.

That the sons of Aaron were made priests without an oath, and so their priesthood was liable to be changed or repealed; whereas Jesus was made a priest with a solemn and irrevocable oath, by him that said unto him, "The Lord sware, and will not repent, Thou art a priest for ever," &c., which was a declaration that his priesthood was to be unchangeable; and by so much was he made x 2

VOL. II.

the surety of a better covenant than that of which the Aaronical high priests were sureties, ver. 21, 22.—That the sons of Aaron were made priests according to the law of a carnal commandment, accommodated to weak mortal men, whereby that office went by descent and succession from father to son; hence they were many priests, because they were not suffered to continue by reason of death: But Jesus, being raised from the dead, was by the oath made a priest in his own person for ever, according to the power of an endless life (ver. 16, 17); and because he continueth for ever, he hath an unsuccessive priesthood, and so is able to save for ever them who come unto God through him, as he is always living to make intercession for them, ver. 23, 24.-That, in respect of character and qualifications, he is such an High Priest as is perfectly suited to our exigencies, being holy, harmless, undefiled, separated from sinners, and stationed not on earth, but made higher than the heavens, ver. 26. That he needeth not from time to time, like the Aaronical high priests, to offer up sacrifice, first for his own sins (for he had none, chap. iv. 15), and then for the sins of the people; for this he did offered up himself, ver. 27. high priests who have sinful infirmity, and therefore needed to offer for their own sins; but the word of the oath, which was since the law was given, constitutes the Son an High priest, who is consecrated for evermore, ver. 28.

effectually at once, when he For the law constitutes men

On this chapter, Dr. Owen makes the following general observations: "The force of the apostle's reasonings doth not absolutely depend on any such method of arguing as we have framed to ourselves. There is something in

it more heavenly and sublime, suited to convey the efficacy of spiritual truth, as to the understanding, so to the will and affections also. The ancients never attempted to reduce this discourse into any precise logical analysis.

The design of the apostle in this chapter is not to declare the nature or the exercise of the priesthood of Christ. To the nature of it he had spoken, chap. 5, and of its use he treats at large, chap. ix. But it is of its excellency and dignity he here treats; and that not absolutely neither, but in comparison with the Levitical priesthood. This was conducive to his main end with the Hebrews; and this he proves upon principles received by themselves, the faith and principles of the ancient church of Israel."

PARAPHRASE.

CHAP. VII. 1. Now this Melchisedec, king of Salem, and priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;

2. To whom also Abraham imparted a tenth of all the spoil; being first, by interpretation of his title, king of righteousness, and next also king of Salem, which, by interpretation, is king of peace:

3. Who, in respect of his priesthood, was without father, without mother, without priestly genealogy, having neither beginning of days nor end of life in that respect, but made like to the Son of God, who abideth a priest continually.

4. Now, observe how great this priest was, to whom even Abraham the patriarch gave a tenth part of the spoils.

5. And they verily of the sons of Levi, who receive the

priesthood, have a commandment to tithe the people of Israel, according to the law (Num. xviii. 24—31); that is, to tithe their brethren, though they have come forth of the loins of Abraham as well as themselves; and by this law a distinguished honour was conferred upon them ;

6. But he (Melchisedec) whose descent is not counted from them, or from any of their progenitors, tithed Abraham, their renowned patriarch, and blessed him who had the promises.

7. Now, without all contradiction, it must be admitted, that the less is blessed of the better; so that in this transaction, Melchisedec acted as Abraham's superior.

8. And here verily, under the law, men who die receive tithes; but there Melchisedec received them, as representing one who was to arise after his similitude, and of whom it is testified in Psal. ex. 4, that he liveth a priest for ever.

9. And, as I may so say, Levi also who receiveth tithes, not in person, but by his posterity, from the nation of Israel, was himself tithed by Melchisedec in Abraham his representative;

10. For he was yet in the loins of his Father Abraham when Melchisedec met him.

11. If therefore indeed, perfection, as to pardon and acceptance with God, were really to be obtained by the Levitical priesthood (for under it the people received the law), what farther need was there that another priest should arise ACCORDING TO THE ORDER OF MELCHISEDEC, and not to be called according to the order of Aaron ?

12. For a change being made of the priesthood, of necessity there is made a change also of the law itself, by which it was settled in the tribe of Levi and family of Aaron: