Hebrews 7: 6
Chapter 7 and tithes, which they think belongs not unto them. But let them remember, that in that great day of taking down the whole fabric of Mosaical worship, and the abolition of the covenant of Sinai, the life or death of that ancient church, the posterity of Abraham, the friend of God, to whom until this season an enclosure was made of all spiritual privileges, Rom. 9:4, depended upon their receiving or rejecting of the truth here contended for. And God in like manner doth oftentimes single out especial truths for the trial of the faith and obedience of the church in especial seasons. And when he doth so, there is ever after an especial veneration due unto them. But to return:—
Upon the supposition that the Levitical priests did receive tithes as well as Melchisedec, wherein, they were equal; and that they received tithes of their brethren, the posterity of Abraham, which was their especial prerogative and dignity; he yet proveth, by four arguments, that the greatness he had assigned unto Melchisedec, and his pre-eminence above them, was no more than was due unto him. And the first of these is taken from the consideration of his person from whom he received tithes, verse 6; the second, from the action of benediction which accompanied his receiving of tithes, verse 7; the third, from the condition and state of his own person, compared with all those who received tithes according to the law, verse 8; and the fourth, from that which determines the whole question, namely, that Levi himself, and so, consequently, all the whole race of priests that sprang from his loins, did thus pay tithes unto him, verses 9, 10.
Hebrews 7: 6
Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκε τὸν Ἀβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε.
The Ethiopic translation omits these words, Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκε τὸν Ἀβραάμ. He takes up the name "Abraham" in the foregoing verse, "who came forth out of the loins of Abraham;" and adds unto them what follows in this, "who received the promises;" possibly deceived by a maimed transcript of the original.
Μὴ γενεαλογούμενος. Syr. " הָנָא ৩ֵין דְׁש לָא כְׁש תִיב ּבְׁשৠַיְׁשּבָתְׁש הוןhe who is not written in the genealogies:" properly enough; for the apostle speaks of the genealogies that were written and on record in the book of Genesis, wherein there is none of Melchisedec; and it is the writing by divine inspiration that his argument is founded on. Answ. "Genealogisatus," "genealogized." "Is cujus genus non
Chapter 7 recensetur ex illis," "whose stock is not reckoned from them;" or as Beza, "ad illos non refertur." Vulg. Lat., "cujus generatio non annumeratur in eis;" that is, as the Rhemists, "he whose generation is not numbered among them." Ours,
"whose descent is not counted from them;" putting "pedigree" in the margin.
Γενεαλογούμενος is, "is cujus ortus," "generatio," "nativitas recensetur;" whose
"original," "nativity," "stock, "race, is reckoned up," or "recorded."
Ἐξ αὐτῶν, "from them," "from among them." Vulg. Lat., "in eis," for "inter eos," "among them;" "whose generation is not numbered among them." The meaning is, he was not of their stock or race; he sprang not of them, nor arose from among them.
Δεδεκάτωκε, "decimas tulit," "sumpsit," "exegit," "accepit," "decimavit."
Δεκατεύω is "decimo," or "decimam partem excerpo;" "to take out the tenth part:" Τὰ τῶν πολεμίων δεκατεύσειν εὐξάμενος τότε, Plut. in Camillo; "ex spoliis hostium decimas excerpere." Δεκατόω, with an accusative case, as here, is "to receive tithes of any;" and ἀποδεκατόω, in the same construction, is of the same signification: verse 5, Ἀποδεκατοῦν τὸν λαόν. But absolutely it signifies "to pay tithes," or, "to give tithes," not to receive them; Luke 18:12, Ἀποδεκατῶ πάντα ὅσα κτῶμαι—"I tithe all that I possess;" that is, give tithe out of it.
Ver. 6.—But he whose descent is not reckoned from them, received tithes from Abraham, and blessed him that had the promises.
A description there is in these words of Melchisedec, by a negation of a certain respect, useful to be observed unto the design of the apostle; and then an assertion upon a supposition thereof.
Μὴ γενεαλογούμενος ἐξ αὐτῶν. 1. He was a person whose descent, pedigree, nativity, traduction of stock and lineage, was not reckoned from among them.
He had before observed absolutely, that he was not at all genealogized: verse 3, ἀγενεαλόγητος,—"without descent." And how this was necessary, to shadow out the eternity of the priesthood of Christ, we have declared. For if he had had any genealogy, or had stood in need thereof, it had been to show from whom he derived his priesthood, and unto whom it was transmitted; whereas he had no such circumstances, nor was to have, as to the end of his call and office. Hence it follows, in particular, that he could not derive his descent from Levi. Morally he could not, because so he had none at all; and naturally he could not, for in his days Levi was only yet in the loins of Abraham: so that in no respect he could descend from him. But the apostle hath a peculiar intention in this verse; for whereas he designed to prove the greatness of Melchisedec from his receiving
Chapter 7 tithes, he intends here to declare on what right and title he did so. For there were but two ways whereby any one did or might take tithes of any: (1.) By virtue of the law, or institution of God in the law. This way none could do so but he who legally derived his descent from Levi. (2.) By virtue of some especial grant or personal privilege, either before or above the law. Whereas, therefore,
Melchisedec, as is here declared, had no interest in the former, it must be with respect unto the latter that he had this right; which argues his dignity. So God may, and doth sometimes, communicate of his favour and privileges thereby, by especial exemption, and not by an ordinary rule or constitution. I do not at all know, nor can it be proved, that God is now, by his word, or law, or constitution, obliged to give no ministry unto the church but by virtue of an orderly outward call according to the rule. It is true, we are obliged to keep ourselves unto the rule and law in the call of ministers, so far as we are able; but whether God hath bound himself unto that order, I very much question. Yea, when there is any great and signal work to be done in the church,—it may be, such as the church cannot or will not call any unto, even such a reformation of persons as may prove a dissolution of its constitution,—if God raise, gift, and providentially call, any unto that work, assisting them in it, I should not doubt of the lawfulness of their ministry, as granted unto them by especial privilege, though not communicated by external rule and order. It is good, ordinarily, to be genealogized into the ministry by established rule; but God can, by virtue of his own sovereignty, grant this privilege unto whom he pleaseth. And let not any imagine that such a supposition must needs immediately open a door unto confusion; for there are invariable rules to try men and their ministry by at all times, whether they are sent of God or no. The doctrine which they teach, the ends which they promote, the lives which they lead, the circumstances of the seasons wherein they appear, will sufficiently manifest whence such teachers are.
2. Having thus described Melchisedec, and manifested on what account the things mentioned were ascribed or did belong unto him, he mentions the things themselves, which were two: (1.) That he "received tithes of Abraham."
(2.) That "he blessed him." In both which he demonstrates his greatness and dignity: (1.) By the consideration of the person of whom he received tithes; it was Abraham himself. (2.) By an especial circumstance of Abraham; it was "he who had received the promises," from whence the whole church of Israel claimed their privileges:—
Chapter 7 Δεδεκάτωκε τὸν Ἀβραάμ. (1.) He "received tithes of Abraham." The Levitical priests received tithes of those who came out of the loins of Abraham; which was an evidence of their dignity by God's appointment: but he received them of Abraham himself; which evidently declares his superiority above them, as also herein above Abraham himself. And the apostle, by insisting on these things so particularly, shows, [1.] How difficult a matter it is to dispossess the minds of men of those things which they have long trusted unto, and boasted of. It is plain, from the Gospel throughout, that all the Jews looked on this as their great privilege and advantage, that they were the posterity of Abraham: whom they conceived on all accounts the greatest and most honourable person that ever was in the world. Now, although there was much herein, yet when they began to abuse it, and trust unto it, it was necessary that their confidence should be abated and taken down. But so difficult a matter was this to effect, as that the apostle applies every argument unto it that hath a real force and evidence in it, especially such things as they had not before considered; as it is plain they were utterly ignorant in the instructive part of this story of Melchisedec. And we see, in like manner, when men are possessed with an inveterate conceit of their being "the church," and having all the privileges of it enclosed unto them, although they have long since forfeited openly all right thereunto, how difficult a thing it is to dispossess their minds of that pleasing presumption. [2.] That every particle of divine truth is instructive and argumentative, when it is rightly used and improved. Hence the apostle presseth all the circumstances of this story, from every one of them giving light and evidence unto the great truth which he sought to confirm.
Τὸν ἔχοντα τὰς ἐπαγγελίας. (2.) That it might yet further appear how great Melchisedec was, who received tithes of Abraham, he declares who Abraham was, in an instance of his great and especial privilege. It was he who "had the promises." This he singles out as the greatest privilege and honour of Abraham, as it was indeed the foundation of all the other mercies which he enjoyed, or advantages that he was intrusted withal. The nature of this promise, with the solemn manner of its giving unto Abraham, and the benefits included in it, he had at large declared, chap. 6:13–16. Hereby Abraham became "the father of the faithful," "the heir of the world," and "the friend of God;" so that it exceedingly illustrates the greatness of Melchisedec, in that this Abraham paid tithes unto him.
Chapter 7 The medium of the argument in this instance is liable only unto one exception, namely, 'That Abraham was not the first that received the promises; so that although he was not, yet there might be others greater than
Melchisedec, who never made any acknowledgment of his pre-eminence. For the promise was given unto Adam himself, immediately after the fall; as also unto Noah, in the covenant made with him; and to others also, who, before Abraham, died in the faith.' Ans. It is true, they had the promise and the benefit of it; but yet so as in sundry things Abraham was preferred above them all. For,
[1.] He had the promise more plainly and clearly given unto him, than any of his predecessors in the faith. Hence he was the first of whom it is said, that "he saw the day of Christ, and rejoiced;" as having a clearer view of his coming, and of salvation by him, than any that went before him. [2.] The promise was confirmed unto him by an oath, which it had not been unto any before. [3.] The promised Seed was in it peculiarly confined unto his family or posterity. See Heb.
2:16. [4.] His receiving of the promise was that which was the foundation of the church in his posterity, which he had peculiarly to deal withal. He had, therefore, the pre-eminence above all others in this matter of receiving the promises.
But it may yet be said, 'That Abraham had not received the promises then, when he was blessed of Melchisedec, so that it was no argument of his preeminence at that time.' But, [1.] He had before received the same promise, for the substance of it, which was afterwards more solemnly confirmed unto him, on the trial of his faith in offering his only son, Gen. 12:2, 3, 13:15, 16. [2.] He was then actually instated in a right unto all that further confirmation of the promises which he received on various occasions; and what followed added not unto the dignity of his person, but served only unto the confirmation of his faith. So "Melchisedec blessed him who had the promises." And we may observe,
— Obs. I. We can be made partakers of no such grace, mercy, or privilege in this world, but that God can, when he pleaseth, make an addition thereunto. "He who had received the promises" was afterwards "blessed."—We depend upon an infinite Fountain of grace and mercy, from whence it is made out unto us by various degrees, according to the good pleasure of God. Neither will he give unto us, nor are we capable to receive, in this world, the whole of what he hath provided for us, in the enjoyment whereof our final blessedness doth consist.
Wherefore, as it is required of us to be thankful for what we have, or to walk