FOR this Melchisedec, king ter of the kings, and blessed him; Melchisedec, king of Salem. A. D. cir. 63. An. Olymp. cir. CCX. 3. of all; first being, by interpre- A. M. cir. 4067. A.U.C. cir. 816. 3 Without father, without mother, without 2 To whom also Abraham gave a tenth part descent, having neither beginning of days, a Gen. xiv. 18, &c.b Gr. without pedigree. NOTES ON CHAP. VII. Verse 1. For this Melchisedec, king of Salem] See the whole of this history largely explained in the notes on Gen. xiv. 18, &c., and the concluding observations at the end of that chapter. The name Melchisedec, py, is thus expounded in Bereshith Rabba, sec. 43, fol. 42, raw x y matsdik eth Yoshebaiv, “The Justifier of those who dwell in him;" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants. Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Josh. xx. 7. St. Jerome was of this opinion. Verse 2. Gave a tenth part of all] It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's deci- | mation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian. The Verse 3. Without father, without mother] object of the apostle, in thus producing the example of Melchisedec, was to show, 1. That Jesus was the person prophesied of in the 110th Psalm; which psalm the Jews uniformly understood as predicting the Messiah. 2. To answer the objections of the Jews against the legitimacy of the priesthood of Christ, taken from the stock from which he proceeded. The objection is this: If the Messiah is to be a true priest, he must come from a legitimate stock, as all the priests under the law have regularly done; otherwise we cannot acknowledge him to be a priest: but Jesus of Nazareth has not proceeded from such a stock; therefore we cannot acknowledge him for a priest, the antitype of Aaron. To this objection the apostle answers, that it was not necessary for the priest to come from a particular stock, for Melchisedec was a priest of the most high God, and yet was not of the stock, either of Abraham or Aaron, but a Canaanite. It is well known that the ancient Hebrews were exceedingly scrupulous in choosing their high-priest; partly by divine command, and partly from the tradition of their ancestors, who always considered this office to be of the highest с Isai. liii. 8. Ezra ii. 62. Neh. vii. 64. Luke i. 34. iii. 23. dignity. 1. God had commanded, Lev. xxi. 10, that the high-priest should be chosen from among their brethren, i. e. from the family of Aaron; 2. that he should marry a virgin; 3. he must not marry a widow; 4. nor a divorced person; 5. nor a harlot; 6. nor one of another nation. He who was found to have acted contrary to these requisitions was, jure diving, excluded from the pontificate. On the contrary, it was necessary that he who desired this honour should be able to prove his descent from the family of Aaron; and if he could not, though even in the priesthood, he was cast out, as we find from Ezra ii. 62, and Neh. vii. 63. To these divine ordinances the Jews have added, 1. That no proselyte could be a priest; 2. nor a slave; 3. nor a bastard; 4. nor the son of a Nethinim; 5. nor one whose father exercised any base trade. And that they might be well assured of all this, they took the utmost care to preserve their genealogies, which were regularly kept in the archives of the temple. When any person aspired to the sacerdotal function, his genealogical table was carefully inspected; and, if any of the above blemishes were found in him, he was rejected. He who could not support his pretensions by just genealogical evidences, was said by the Jews to be without father. Thus in Bereshith Rabba, sect. 18, fol. 18, on these words, For this cause shall a man leave father and mother, it is said: If a proselyte to the Jewish religion have married his own sister, whether by the same father or by the same mother, they cast her out according to Rabbi Meir. But the wise men say if she be of the same mother, they cast her out; but if of the same father, they retain her, Tw shein ab legoi, "for a Gentile has no father;" i. e. his father is not reckoned in the Jewish genealogies. In this way both Christ and Melchisedec were without father and without mother ; i. e. were not descended from the original Jewish sacerdotal stock. Yet Melchisedec, who was a Canaanite, was a priest of the most high God. This sense Suidas confirms under the word Melchisedec, where, after having stated that, having reigned in Salem 113 years, he died a righteous man and a bachelor, Αγενεαλογητος ειρηται, παρα το μη ύπαρχειν εκ του σπέρματος Αβρααμ όλως, είναι δε Χαναναίον το γενος, και εκ της επαρατου σπορας όρμωμενον, όθεν ουδε γενιάλoyias nero, he adds, "He is, therefore, said to be without descent or genealogy, because he was not of the seed of Abraham, but of Canaanitish origin, and sprung from an accursed seed; therefore he is with Melchisedec greater A. M. cir. 4067. CHAP. VII. nor end of life; but, made like | this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. unto the Son of God, abideth a priest continually. 4 Now consider how great a Gen. xiv. 18-20. out the honour of a genealogy." And he further adds, “That, because it would have been highly improper for him, who was the most righteous of men, to be joined in affinity to the most unrighteous of nations, he is said to be añaтoра kai apnropa, without father and without mother." This sort of phraseology was not uncommon when the genealogy of a person was unknown or obscure; so Seneca, in his 108th epistle, speaking of some of the Roman kings, says: De Servii matre dubitatur ; Anci pater nullus dicitur. "Of the mother of Servius Tullus there are doubts; and Ancus Marcus is said to have no father." This only signifies that the parents were either unknown or obscure. Titus Livius, speaking of Servius, says he was born of a slave, named Cornicularia, de patre nullo, of no father, i. e. his father was unknown. Horace is to be understood in the same way: Ante potesta tem Tulli, atque ignobile regnum, The viri nullis majoribus orti, men sprung from no ancestors, means simply, men who were born of obscure or undistinguished parents; i. e. persons who had never been famous, nor of any public account. The old Syriac has given the true meaning by translating thus: Poiana oso po soran P2 Dela abuhi vela emeh ethcathebu besharbotho. Whose father and mother are not inscribed among the genealogies. The Arabic is nearly the same: 5 And verily they that are b Numb. xviii. 21, 26. than Abraham. A. M. cir. 4067. A. D. cir. 63. An. Olymp. cir. CCX. 3. A.U.C. cir. 816. mother? Man that is born of a woman' is the description of every man ; what, therefore, can be intended? The next word declares he was ayɛvɛadoyηros' 'without descent,' say we. But yevɛaλoyia is a generation, a descent, a pedigree, not absolutely, but rehearsed, described, recorded. Γενεαλογητος is he whose stock and descent is entered on record. And so, on the contrary, ayevɛaλoyntoç is not he who has no descent, no genealogy; but he whose descent and pedigree is no where entered, recorded, reckoned up. Thus the apostle himself plainly expresses this word, ver. 6: ò un yeveaλoyovμevos e§ auтwv, 'whose descent is not counted;' that is, reckoned up in record. Thus was Melchisedec without father or mother, in that the Spirit of God, who so strictly and exactly recorded the genealogies of other patriarchs and types of Christ, and that for no less an end than to manifest the truth and faithfulness of God in his promises, speaks nothing to this purpose concerning him. He is introduced as it were one falling from heaven, appearing on a sudden, reigning in Salem, and officiating in the office of priesthood to the high God. to us. "2. On the same account is he said to be unro αρχην ήμερων, μητε ζωης τελος εχων, “ without beginning of days or end of life.' For as he was a mortal man he had both. He was assuredly born, and did no less certainly die than other men. But neither of these is recorded concerning him. Wo have no more to do with him, to learn from him, nor are concerned in him, but only as he is described in the scripture; and there is no mention therein of the beginning of his days, or the end of his life. Whatever therefore he might have in himself, he had none in the writings of Moses, and you shall find their Consider all the other patriarchs mentioned descent recorded, who was their father, and so up to the first man; and not only so, but the time of their birth, the beginning of their days, and the end of their life, are exactly recorded. For it is constantly said of them, such an one lived so long, and begat such a son, which fixed the time of birth. Then of him so begotten it is said, he lived so many years, which determines the end of his days. These things are expressly recorded. But concerning Melchisedec none of these things are spoken. No mention is made of father or mother; no genealogy is recorded of what stock or progeny he was; nor is there any account of his birth or death. So that all these things are wanting to him in this historical narration, wherein our faith and knowledge are alone concerned.” Made like unto the Son of God] Melchisedec was without father and mother, having neither beginning of days nor end of life. His genealogy is not Melchisedec received A. M. cir. 4067. A.U.C. cir. 816. of the sons of Levi, who re- | blessed him that had the pro hood, have a commandment to 7 And without all contradictake tithes of the people accord- tion the less is blessed of the ing to the law, that is, of their brethren, better. though they come out of the loins of Abraham: 6 But he, whose descent is not counted from them, received tithes of Abraham, and a d A. M. cir. 4067. An. Olymp. cir. CCX. 3. A.U.C. cir. 816. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. recorded; when he was born and when he died, is was a king, but in virtue of his office as universal Verse 4. Consider how great this man was] There is something exceedingly mysterious in the person and character of this king of Salem; and to find out the whole is impossible. He seems to have been a sort of universal priest, having none superior to him in all that region; and confessedly superior even to Abraham himself, the father of the faithful, and the source of the Jewish race. See ver. 7. The patriarch Abraham] 'O warpiapxns Either from Tarno, a father, and apxŋ, a chief or head; or from Tarpias apxn, the head of a family. But the title is here applied, by way of eminence, to him who was the head or chief of all the fathers or patriarch of the patriarchs, and father of the faithful. The Syriac translates it 12 Rish Abahatha, "head of the fathers." The character and conduct of Abraham place him, as a man, deservedly at the head of the human race. Verse 5. They that are of the sons of Levi] The priests who are of the posterity of the Levites, and receive the priesthood in virtue of their descent from Aaron, have authority from the law of God to receive tithes from the people. According to the law] That is, the Levites received a tenth from the people. The priests received a tenth of this tenth from the Levites, who are here called their brethren, because they were of the same tribe, and employed in the same sacred work. The apostle is proceeding to show that Melchisedec was greater even than Abraham, the head of the fathers, for to him Abraham gave tithes; and as the Levites were the posterity of Abraham, they are represented here as paying tithes to Melchisedec through him. Yet Melchisedec was not of this family, and therefore must be considered as having a more honourable priesthood than even Aaron himself; for he took the tenth from Abraham, not for his maintenance, for he Verse 6. Blessed him that had the promises.] This is a continuation of the same argument, namely, to show the superiority of Melchisedec; and, in consequence, to prove the superiority of the priesthood of Christ beyond that of Aaron. As in the seed of Abraham all the nations of the earth were to be blessed, Abraham received a sacerdotal blessing from Melchisedec, who was the representative of the Messiah, the promised seed, to show that it was through him, as the high-priest of the human race, that this blessing was to be derived on all mankind. Verse 7. The less is blessed of the better.] That the superior blesses the inferior is a general proposition; but Abraham was blessed of Melchisedec, therefore "The Melchisedec was greater than Abraham. blessing here spoken of," says Dr. Macknight, "is be done by inferiors to superiors; but it is the action not the simple wishing of good to others, which may of a person authorised to declare God's intention to bestow good things on another. In this manner Isaac and Jacob blessed their children under a prophetic impulse; in this manner the priests under the law blessed the people; in this manner, likewise, Melchisedec, the priest of the most high God, blessed Abraham." Verse 8. Here men that die receive tithes] The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing. But there he receiveth them] The de, here, in the first clause of this verse refers to Mosaical institutions, as then existing; the scu, there, in this clause refers to the place in Genesis (chap. xiv. 20) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive, or without a Perfection is not by A. M. cir. 4067. 9 And as I may so say, Levi | that another priest should rise also, who receiveth tithes, payed 10 For he was yet in the loins after the order of Melchisedec, A. M. cir. 4067. 12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken a Gal. ii. 21. Ver. 18, 19. Ch. viii. 7. successor, because there is no account of his death, any priesthood was established, for Aaron and his nor of any termination of his priesthood. Verse 9. And as I may so say] Kai WC ETTOG ELTTELY* And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak—as one would say I had almost said -in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, Eschines, and Plutarch, may be seen in Raphelius and Kypke. Payed tithes in Abraham.] The Levites, who were descendants of Abraham, paid tithes to Melchisedec dia, through, Abraham, their progenitor and representative. Verse 10. For he was yet in the loins of his father] That is: Levi was seminally included in Abraham, his forefather. sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, Exod. xl. 12-14. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled? That another priest should rise] The law was given that the offence might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah: but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and | David prophesied, Ps. cx. 4, that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The Verse 11. If therefore perfection were by the Le-law, therefore, did not contain the original priestvitical priesthood] The word reλtwoig, as we have hood; this existed typically in Melchisedec, and before seen, signifies the completing or finishing of really in Jesus Christ. any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offences, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of BULLS and GOATS to take away sin. Verse 12. The priesthood being changed] That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec. There is made of necessity a change also of the law.] The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see Ps. xl. 6,7, compared with Heb. x. 5-10, and with Ps. cx. 4, where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of neces For under it the people received the law] That is, as most interpret this place, under the priesthood, Epovvy being understood; because, on the priest-sity be changed also. hood the whole Mosaical law and the Jewish economy depended: but it is much better to understand er' aury on account of it instead of under it; for it is a positive fact that the law was given before Verse 13. For he of whom these things are spoken] That is, Jesus the Messiah, spoken of in Ps. cx. 4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Our Lord came from A. M. cir. 4067. A. D. cir. 63. at the altar. b Thou pertaineth to another tribe, of nal commandment, but after the a 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, A. M. cir. 4067. A. D. cir. 63. An. Olymp. cir. CCX. 3. A.U.C. cir. 816. 16 Who is made, not after the law of a car- the bringing in of 'a better hope did; by the Rev. a Isai. xi. 1. Matt. i. 3. Luke iii. 33. Rom. i. 3. v. 5. b Ps. cx. 4. Ch. v. 6, 10. vi. 20.—c Rom. viii. 3. Gal. iv. 9.- d Acts xiii. 39. Rom. iii. 20, 21, 28. viii. 3. Gal. ii. 16. Ch. ix. 9.- eOr, but it was the bringing in. Jewish altar, nor could minister according to the he was not appointed according to the carnal comlaw. Verse 14. For it is evident] As the apostle speaks here with so much confidence, it follows that our Lord's descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the gospel would have urged these as a chief and unanswerable argument against Christ and his gospel. Verse 15. And it is yet far more evident] Ka жEPIσσOTEρOV ETL Karadŋλov eotiv' And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle's meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in Ps. cx., where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or òμolorŋra, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes. Verse 16. Who is made] Appointed to this high office by God himself, not succeeding one that was disabled or dead, according to that law or ordinance directed to weak and perishing men, who could not continue by reason of death. This is probably all that the apostle intends by the words carnal commandment, εντολης σαρκικης for carnal does not always mean sinful or corrupt, but feeble, frail, or what may be said of or concerning man in his present dying condition. But after the power of an endless life.] Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. He ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life. Verse 17. For he testifieth] That is, either the scripture, in the place so often quoted, or GoD by that scripture. mandment, but according to the power of an endless life, because he is a priest for ever; i. e. one that never dies, and is never disabled from performing the important functions of his office; for if he be a priest for ever, he ever lives. Verse 18. For there is verily a disannulling] There is a total abrogation роayovons evτoλns, of the former law, relative to the Levitical priesthood. See ver. 19. For the weakness] It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it. And unprofitableness] No, man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men. The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth. Verse 19. For the law made nothing perfect] It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; sec on vel 11. It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Over. nothing, is put here for ovdeva, no person. But the bringing in of a better hope] The original is very emphatic, raywyn, the superintroduction, or the after introduction; and this seems to be put in opposition to the προάγουσα εντολή, the preceding commandment, or former Levitical law, of ver. 18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately Thou art a priest for ever] This is the proof that follows: |