Hebrews 7
DODDHebrews 7:1-17
Parallels: Titus 50
The apostle enters into a parallel between Melchizedec and Christ, as agreeing in title and descent; and from various respects, in which the priesthood of Melchizedec was superior to the Levitical priesthood, infers also the superior glory of the priesthood of Christ. Heb. VII. 1—17.
HEBREWS VII. 1. FOR this Melchizedec king of Salem, priest of the most high God, who
HEBREWS VII. 1.
I HAVE again and again mentioned that scripture, in which the Messiah is spoken of in prophecy, as made a priest for ever after the order of Melchizedec. Now I think, it may be worth our while to dwell a little more intently on the contemplation of this subject; and then we shall find, that without straining the allegory, it holds in a variety of instructive particulars: for this Melchizedec, of whom Moses speaks in that celebrated history, (Gen. xiv. 18, &c.) to which David refers, [was] king of Salem, and priest of the most high God: in both which offices he was a remarkable type of our blessed Lord. And it is well known, he was the celebrated and holy person who met that illustrious patriarch, our father Abraham,
Explains his title, King of righteousness and
when returning from the slaughter of the kings, who had taken Lot prisoner, with the king of Sodom, Gomorrah, and the neighbouring cities of the plain. And we are expressly told, that he blessed him on this occasion, that is, he pronounced on Abraham himself a blessing in the name of God to whom he ministered. To whom also Abraham divided the tenthᵃ of all the spoils he had brought back, in token of his reverence to the office he bore. And indeed when we come to consider his name and title according to the signification of it in the Hebrew language, we shall find it bear a remarkable analogy to that of our Lord Jesus Christ: for first, his name Melchizedec, being interpreted, signifies that he [is] King of righteousness, or a most righteous sovereign; and then, his title taken from the place where he resided and ruled, is, King of Salem, that is, King of Peace; for it is well known that Salem in the Hebrew tongue is peace, as Melech is King, and Tse-dec righteousness.
Now if we come to compare this Melchizedec, this King of righteousness and peace, with the Mosaic priests, we shall find a remarkable difference in many respects, in all which there is a resemblance between him and our Lord. For instance, whereas it is necessary the Jewish priests should all be of the family of Aaron, and there are several laws concerning the descent and qualities of their mothers, which must be observed and recorded, in order to make out their legitimacy, and their consequent right to serve at the altar, Melchizedec is, as it were, without father, and without mother,ᵇ neither his
ᵃ Abraham divided the tenth.] The objection which Mr. Chubb has brought against this from Gen. xiv. 23, as if it were Melchizedec who paid tithes to Abraham, and not Abraham to Melchizedec, is really trifling; a change of person, without express notice given of it, being usual in the sacred scriptures, and in all writers, and languages; not to observe, that the version of the Seventy in the common editions, and in that copy which is printed in the polyglot, instead of He, expressly reads Abraham. But Mr. Chubb’s particular exceptions have been so abundantly
answered by the author of the case of Abraham and Melchizedec, Jacob and Esau, &c. considered, published anno 1746, against Chubb’s four Dissertations, that I need not particularly enlarge. This may however be a proper place to observe, that the relative must evidently refer to the remote antecedent in the following passages. Luke xvii. 16. Acts xxiii. 23. 2 Kings xviii. 29. Psal. cv. 37. Acts vii. 5. Deut. xxxi. 22, 23. Gen. xiv. 20, &c.
ᵇ Without father, without mother.] It has been observed by many, and it is not until the reader should be reminded of it
hom Abraham gave the tenth of his spoils :
father nor his mother are mentioned in scripture ; and he is without pedigreeᶜ or any written account of his genealogy, by which it may be traced up to more distant progenitors of the priestly order ; and herein he answers to Christ, who with respect to his human nature, had no father, nor any mother with regard to his Divine. Again, as there was a certain age at which the Jewish priests entered upon their ministry in the tabernacle or temple, and at which they quitted it, Melchizedec having neither beginning of days, nor end of life, mentioned in scripture, but being in that respect as if he were immortal, and therein made like to the Son of God, who existed before all worlds, he remaineth a priest for ever.ᵈ
Now, I doubt not, my brethren, but that as I proceed in this argument, you see and reflect, how great a manᵉ this Melchizedec [was,] to whom, as I hinted above, even the patriarch Abraham gave the tenth of all the spoils he had recovered from the king of Shinar and his allies. And this will be farther illustrated, by considering that truly they of the descendants of Levi who receive the Aaronical priesthood, have according to the law by which they are constituted, a commandment ; and in consequence of that, a right
here ; that several ancient writers of character among the heathens, speak of persons being born of no father, or without a father, when they mean only to express by it that their father was unknown. See Harris on the Messiah, Serm. ix. p. 262. Elsner likewise, (Observ. Sacr. Vol. II. p. 347,) hath some remarkable quotations to shew that it was usual among the Greeks, to say of a person that he was ἀπέλαβε μνήμης, without father, without mother, when his parents were unknown. And accordingly several of the fathers imagine, that this is here asserted of Melchizedec, because there is no mention made of his parents in the sacred scriptures. But the reason, in Elsner’s opinion, is, that there was no trace of his parentage in the sacerdotal genealogies, he being without priestly descent, ἀγνείαλωρίας, as it immediately follows, not enrolled among the priests.
ᶜ Without pedigree.] As the genealogy of our Lord is so distinctly delivered both
by the evangelists Matthew and Luke, there may seem here to be a failure in the resemblance : I therefore added the words which determine it to the idea of some priestly ancestors, which will render the propriety very conspicuous, and is agreeable to Elsner’s interpretation mentioned in the note above.
ᵈ Remaineth a priest for ever.] Bisho Burnet would transpose this clause, He was a priest of God for ever, made like unto the Son of God. I cannot forbear observing that I think his interpretation and illustration of this Scripture, (4 Dis. p. 69—71,) the best I remember to have seen.
ᵉ How great a man.] This is a severe stroke upon the Jews, not only as it proves the superior dignity of Christ above the Aaronical priesthood, but shews also that God had of old a people among the Gentiles, and that there was a person among them superior to Abraham himself.
He was therefore superior to the Levitical
only to tithe the people that is their brethren, though indeed coming as well as themselves, out of the loins of Abraham: But he of whom we have now been speaking, whose pedigree is not reckoned from them, nor had any relation at all to the Abrahamic family, took tithes of Abraham himself, and even blessed him who had received the promises, so much celebrated in your history through every generation. But without all contradiction, the inferior is blessed of the superior, rather than the superior of the inferior: so that while pronouncing this blessing upon Abraham, Melchizedec evidently acted in an higher character than the patriarch himself sustained at that time, and in that circumstance. And again, it may farther be observed for the illustration of this argument, that here, under the institution of Moses, men who die, receive tithes; the priests of that dispensation are mortal men, like their brethren: but there, in the case of Melchizedec, he [receiveth them] of whom it is only testified in scripture, that he liveth, but of whose death we have no account; and in that respect, he may be said to bear some resemblance to the ever living, and ever blessed Jesus. And indeed as one may say, by Abraham and in his person, even Levi, who in his posterity received the tithes of the other descendants of Israel, was himself tithed. For he was yet in the loins of [his] father Abraham, when Melchizedec met him upon the occasion I have just been mentioning.
Now I introduce all these reflections, to lead you to consider the aspect this wears as to the gospel, and the view it gives of its superior excellence in comparison of the law. And I may reason thus upon the premises, If perfection had been by the Levitical priesthood, and no
¹ As one may say: as free unfit.] Elsner is of opinion, (Observ. Sacr. Vol. II. p. 350,) that this should be translated, to say the truth; alleging, that it is not agreeable to the respect we owe to the apostle’s character, to suppose that he inserted those words as an apology for an assertion in itself not strictly just and exact; and he produces some passages out of the classics to vindicate this version. But the justness of it is largely controverted by Rachelius Amos. ex Herod. in loc.
² In the loins of Abraham.] Christ could not be said to be so, because of his extraordinary descent; otherwise the argument would, I think, have been inconclusive, as it would have been proved that Christ, as well as Levi, paid tithes in Abraham.
³ Now, if perfection, &c.] Elsner justly observes, (Observ. Sacr. Vol. II. 351,) that this is not to be considered as a conse-
need of another Priest like Melchizedec.
more excellent atonement and intercession than theirs could be expected, (for you know that it was under it that the people received the law, that is, it was a part of the legal appointment to which a multitude of other precepts in the ritual referred, and on which the possibility of performing them depended,) what farther need [was there] that another priest should rise according to the order of Melchizedec, and that he should not be reckoned according to the order of Aaron?
This will draw after it a long train of extensive and important consequences; for the priesthood being changed, there must of necessity also be a change of the law; for as I hinted above, all the ceremonial law depended upon it: and if our regards be directed to another priest, who is not of the family of Aaron, there is then an end of the obligation to the ritual, which confined all its precepts to priests of that line, and supposed that as long as it was binding, they would always subsist and bear office. And that is now evidently the case, for the person of whom these things are spoken, belongeth to another tribe, of whom no one appertained to the Jewish altar, or had any right to minister at it. For [it is] plain that our Lord Jesus Christ, the only true Messiah, foretold by David in the passage I have been discoursing upon, sprung from Judah,¹ of which tribe Moses spake nothing at all relating to the priesthood he ordained, so as to reserve any right of sacerdotal ministry to them, more than to any other tribe in Israel. And independent on all genealogical controversy, which the most ingenious malice could urge concerning Mary’s family, it is yet more abundantly manifest, from the least attention to that single scripture alone which
quence flowing directly from the verses immediately preceding, as might be concluded from the rendering of the vulgate and Erasmus Schmidius, and our common translation; but that it is the beginning of a new paragraph, or branch of discourse; and that it was should be rendered, but if, or, which is much the same, now if, in support of which he produces several authorities.
¹ Sprung from Judah.] It may be worth remembering here, that Justi Martyr, Tertullian, and Chrysostom, refer to the table made at the taxation, in proof of this; and it may be considered whether the apostle does not insinuate the same reference. See Dr. Barrow’s Works, Vol. II. p. 188. Undoubtedly he would not have spoken with such confidence, if it had not been generally allowed.
Reflections on the likeness of Christ to Melci
I have so frequently mentioned, that there arisesᵏ another priest according to the similitude of Melchizedec; Who therefore, we may assure ourselves, is made and constituted not according or in regard to the law of the carnal commandment, that system of ceremonial precepts which contained so many things of an external, and comparatively of a carnal nature, and which considered men as dwelling in mortal flesh, and so to succeed each other; but according to the undecaying power of an indissolvable and endless life.¹ For you will be careful to remember what he testifieth, Thou [art] a priest for ever according to the order of Melchizedec: which implieth all that I have asserted concerning Christ. Let us reflect upon it with pleasure, that he retains his priesthood for ever; and therefore is able to give everlasting efficacy to his administration, and everlasting blessings to those who cast themselves upon its protection, animated by the glorious promises which it exhibits.
IMPROVEMENT.
chap. Let our souls adore the King of righteousness, and the King of peace; submitting to him under the former title, that we may experience the peace which he gives, and which none can take away. Let us repose our confidence in the Son of God, who without beginning of days, or end of life, abideth a priest for ever; a priest on a throne, to confirm the counsels of eternal peace transacted between the Father and himself. (Zech. vi. 13.) To him do all the prophets bear witness, to him did all the patriarchs render humble homage, and his blessing was that which rendered Abraham, the father of the faithful, blessed indeed. He sprang from the tribe of Judah, and was the Shiloh that was to come before it ceased to be a tribe, according to the ancient oracle of dying Jacob. (Gen. xlix. 10.) But the honours of the priesthood are now transferred to, and centred in him, not according to the law of a carnal commandment, but the superior
ᵏ That there arises.] Dr. Whitby proves many convincing authorities, that the particle is sometimes signifies that, as it is plain it here does.
¹ Of an endless life.] Archbishop Tilton thinks the gospel is called the power an endless life to intimate the powerful
influence which the views of immortality proposed by it, will have upon the mind. (Vol. III. p. 407.) I have therefore kept that thought a little in view, though I am far from imagining it to be the chief design of the expression.
For the law is abolished because of its weakness :
power of an endless life. Let us rejoice that his life is endless, sect. and that by him we may likewise attain to an endless life, to an immortality of glory. The priests of the Old Testament, the ministers of the New, as well as private believers under both dispensations, die; but the eternally prevailing priesthood of Jesus gives us life in death, and entitles us to the hope of that glorious world, where he will put his own likeness and splendor upon us, and make us in our inferior degrees of dignity, immortal kings and priests to God, even the Father: to him be glory for ever and ever. Amen. Rev. i. 6.
Hebrews 7:18
From what has been said above, the apostle argues, that the Aaronical priesthood was not only excelled, but vindicated and consummated by that of Christ; and by consequence that the obligation of the law was dissolved. Heb. VII. 18, to the end.
HEBREWS VII. 18. FOR there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
HEBREWS VII. 18.
I HAVE been discoursing largely on the resemblance between Melchizedec and Christ; and I may fairly argue from hence, not only the superior dignity and excellence of Christ, but the freedom of Jews as well as Christians, from the obligations of the ceremonial law. Let me urge it therefore plainly, that there is an abolition of the former commandment in all extent of ritual observances, because of its weakness and unprofitableness: for weak and unprofitable it appears to be, in comparison of that everlasting priesthood which I have just now mentioned. For the law of Moses made nothing perfect, but left in its most essential institutions, as we shall presently shew, the manifest traces and evidences of its own imperfection; whereas full provision for our pardon and sanctification, must be ascribed to the introduction of a better hope, by a dispensation of a far superior nature by which we now under the gospel draw near to God in cheerful dependence upon the efficacious intercession of
And inasmuch our ever living and glorious High Priest: A 20
a The law made nothing perfect.] Mr. Peirce includes these words in a parenthesis: as if the Apostle had said, “Since the law made nothing perfect, it could not
make the priesthood so; it could not remove the guilt of sin, or give strength to obey its commands.”
VOL. 6.
nd Jesus is the surety of a letter covenant.
High Priest, evidently superior to any of the Aaronical line, on many other accounts, and we may add on this likewise, inasmuch as [he was] not [constituted] without the solemnity of an oathᵇ on the part of God; intended no doubt to shew the great importance of what he was to transact. For they indeed are become priests by a general Divine ordination, without the interposition of an oath at their investiture; but he, of whom we have been speaking, was set apart to his office with an oath, by him who said unto him, The Lord hath sworn and he will not repent, Thou [art] a priest for ever according to the order of Melchizedec. Now by so much dignity as such an introduction to his office by the oath of God adds to him, does it appear that Jesus our Lord is preferable to Aaron and his sons: from whence it is natural to infer, that he is the Surety of a better covenant;ᶜ or that the covenant of which he is the great Guarantee between God and man, is more excellent than that, of which Aaron and his sons might be said to be sureties in reference to certain acts which they were to perform on the part of the people to God, and in the name of God to the people, with which promises of temporal pardon and blessings are connected; for to them alone did that covenant extend.
And again, I may further observe that they were many priests, because they were hindered by death from continuing in the perpetual executions of their office. But he, because he abideth for ever, and is risen to a life of immortal glory in the heavens, where he shall reign as long as any can need the benefit of his ministrations, hath a priesthood that never passeth over to another as his successor. From whence also it appears, that he is able to save to the uttermost, that is always and completely to save, those who humbly approach to God by him as their appointed High Priest, always living to intercede for them in every circumstance of their respective lives, through all successive ages and generations.
ᵇ An oath.] Which argues the solemnity and importance, and also the immutability of the action.
ᶜ Better covenant.] So I render fizēper, and as this is the most common use of the word, so here it best suits the connection
is priesthood is perfect and unchangeable.
Let us pause, therefore, and enjoy the comfort of so glorious a truth; for the more we reflect upon it, the more consolation shall we derive from it. Exactly such an High Priest as this, indeed suited us; his character most perfectly corresponded to our circumstances and necessities, [who was] solemnly set apart to his office by the highest authority, and in the execution of it, entirely holy, harmless in himself, unpolluted by others, separate from all defiling society of sinners, though mercifully conversant among them; and to complete all, a person of such dignity of nature, and so eminently dear to God, as to be made higher than the heavens, and all their inhabitants, far more superior to the noblest of them, than Aaron himself to the meanest Levite who ministered in the tabernacle.
Glorious High Priest indeed! who had not daily necessity, as those high priests appointed by Moses, first to present sacrifices for his own sins, and then for those of the people: of the former of these he never had any need, nor could there be any room for it; and this last he did once for all, in offering himself as a spotless and acceptable sacrifice to God. For the law, as is well known, constitutes men high priests, who have infirmities of their own, which need expiation; but the word of the oath, which [reaches] beyond the law, and of which I have so largely been speaking, [constitutes] to that office, the only begotten Son of God, who is consecrated for ever to the execution of it, and is the great substance of what they were only dim and imperfect shadows.
IMPROVEMENT.
LET the introduction of this better hope which we receive by verse Jesus Christ, and which bringeth the greatest perfection of happiness to those that embrace it, fill our hearts with thankfulness to God, and with a solicitous zeal to secure an interest in it.
ᵈ Higher than the heavens.] Mr. Blackwell, (Sacred Classics, Vol. I. p. 241, 242,) makes notice of this expression, as very sublime, superior to Homer’s description of Jupiter upon Mount Ida; and perhaps even from Psal. cxiii. 4, 6. ᵉ Beyond the law.] Our translators render μῦτα τον νομοί, since the law. But μῦτα often signifies beyond. Compare chap. ix. 3, and many other places.
Reflections on the priesthood of Christ.
Let us draw near to God under its supporting influence, and be ix. quickened thereby to purify ourselves from all pollutions of the verse flesh and spirit, and to perfect holiness in the fear of God; in firm dependence upon that great High Priest, whom he hath constituted with the solemnity of an oath, as the great Surety and 20,21 Guarantee of the better covenant.
God helps the frailty of our nature, by transmitting his promises to us through the hands of his Son, and by giving us such a 22 proof of his gracious regards, as his incarnation and sufferings afford: in which it is certain, that God hath already done what is far more astonishing than any thing which he hath promised farther to do. And Jesus takes his covenant people under his care, and graciously engages to watch over them for their good, and to communicate to them all such assistances of his grace as may be sufficient to induce them to answer their part of the engagement.
He is possessed of an unchangeable priesthood: let us daily look to him, as knowing, that in consequence of the intercession, which he ever lives to make, he is ever able completely to save all
that come unto God by him. Let us every day, and every hour, have recourse to him as the Mediator of our approaches to God. And let us make the thoughts of him familiar to our minds, the thought of his sanctity, his dignity, and his love: confiding in
that sacrifice he hath once for all offered for his people, being above all need of sacrificing for himself. To conclude, while we cheer and strengthen our hearts with such contemplations as these, let us always consider the obligation which the character of our High Priest and our Saviour lays upon us, to be ourselves holy, harmless, and undefiled, and to maintain a separation from sinners, so far as the duties of life, in the present circumstances of the world, may admit.