Hebrews 7: 7
Chapter 7 worthy of the grace we have received, yet we may live in constant expectation of more from him; and it is the great comfort and relief of our souls that we may so do.
Obs. II. It is the blessing of Christ, typed in and by Melchisedec, that makes promises and mercies effectual unto us.—He is himself the great subject of the promises, and the whole blessing of them cometh forth from him alone. All besides him, all without him, is of or under the curse. In him, from him, and by him only, are all blessings to be obtained.
Obs. III. Free and sovereign grace is the only foundation of all privileges.— All that is spoken of the dignity of Abraham is resolved into this, that "he received the promises."
Hebrews 7: 7
But what if Abraham was thus blessed by Melchisedec, doth this prove that he was less than he by whom he was blessed? It doth so, saith the apostle, and that by virtue of an unquestionable general rule:—
Χωρὶς δὲ πάσης ἀντιλογίας. Erasm., "porro nemo negat;" "absque ulla, omni contradictione;" "and without all contradiction."
The words ἔλαττον and κοείττον, "less" and "greater," are in the neuter gender, and so rendered in most translations, "illud quod minus est, à majore;" only the Syriac reduceth them to the masculine, " ,הָו ৩ַבְׁש צִיר מֶתְׁש ּבַרְַך מֵן הָו ৩ַ৲ְׁש יַּתַר מֶנֵּהhe who is the less is blessed of him who is greater," or "more excellent than he;" which is the sense of the words.
Ver. 7.—And, without all contradiction, the less is blessed of the greater.
Δί. The words prevent an objection, which is supposed, not expressed; and therefore are they continued with those foregoing by the conjunction δέ, as carrying on what was before asserted by a further illustration and confirmation of it. And there is in them, 1. The manner of the assertion; and, 2. The proposition itself:— Χωρὶς πάσης ἀντιλογίας. 1. The manner of it is in these words, Χωρὶς πάσης ἀντιλογίας,—"Without," beyond, above, "all reasonable contradiction." A truth this is that cannot, that will not be gainsaid, which none will deny or oppose; as that which is evident in the light of nature, and which the order of the things spoken of doth require. All truths, especially divine truths, are such as ought not to be contradicted; and which no contradiction can evert, or change their
Chapter 7 natures, that they should not so be. But against some of them,—not for want of truth, but either from want of evidence in themselves or from want of light in them unto whom they are proposed,—contradictions may arise, and they may be called into dispute or question. Thus it hath fallen out with all truths which we receive by mere supernatural revelation. The darkness of the minds of men, unable clearly to discern them and perfectly to comprehend them, will raise disputes about them, and objections against them. But some truths there are which have such an evidence in themselves, and such a suitableness unto the principles of reason and natural light, that no colour of opposition can be made unto them. And if any, out of brutish affections or prejudices, do force an opposition unto them, they are to be neglected and not contended withal.
Wherefore that which is here intimated is, that there are some principles of truth that are so secured in their own evidence and light, as that, being unquestionable in themselves, they may be used and improved as concessions, whereon other less evident truths may be confirmed and established. The due consideration hereof is of great use in the method of teaching, or in the vindication of any questioned truths from opposition. In all teaching, especially in matters that are controverted, it is of great advantage to fix some unquestionable principles, whence those which are less evident or more opposed may be deduced, or be otherwise influenced and confirmed. Neglect hereof makes popular discourses weak in their application; and those wherein men contend for the truth, infirm in their conclusions. This course, therefore, the apostle here useth, and resolveth his present argument into such an unquestionable principle as reason and common sense must admit of.
Τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. 2. The proposition thus modified, is, That "the less is blessed of the greater;" that is, wherein one is orderly blessed by another, he that is blessed is therein less than, or beneath in dignity unto, him by whom he is blessed, as it is expressed in the Syriac translation. Expositors generally on this place distinguish the several sorts of benedictions that are in use and warrantable among men, that so they may fix on that concerning which the rule here mentioned by the apostle will hold unquestionably. But as unto the especial design of the apostle, this labour may be spared: for he treats only of sacerdotal benedictions; and with respect to them, the rule is not only certainly true, but openly evident. But to illustrate the whole, and to show how far the rule mentioned may be extended, we may reduce all sorts of blessings unto four heads:—
Chapter 7 (1.) There is benedictio potestativa; that is, such a blessing as consists in an actual efficacious collation on, or communication of the matter of the blessing unto, the person blessed. Thus God alone can bless absolutely. He is the only fountain of all goodness, spiritual, temporal, eternal, and so of the whole entire matter of blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it unto, or collate it on any others; which he doth as seemeth good unto him, "according to the counsel of his own will." All will grant, that with respect hereunto the apostle's maxim is unquestionable;—
God is greater than man. Yea, this kind of blessing ariseth from, or dependeth solely on, that infinite distance that is between the being or nature of God and the being of all creatures. This is God's blessing, —,טובה תוספתan "addition of good," as the Jews call it; a real communication of grace, mercy, privileges, or whatever the matter of the blessing be.
(2.) There is benedictio authoritativa. This is when men, in the name, that is, by the appointment and warranty, of God, do declare any to be blessed, pronouncing the blessings unto them whereof they shall be made partakers.
And this kind of blessing was of old of two sorts: [1.] Extraordinary, by virtue of especial immediate inspiration, or a spirit of prophecy. [2.] Ordinary, by virtue of office and institution. In the first way Jacob blessed his sons; which he calls a declaration of "what should befall them in the last days," Gen. 49:1. And such were all the solemn patriarchal benedictions; as that of Isaac, when he had infallible direction as to the blessing, but not in his own mind as to the person to be blessed, Gen. 27:27–29. So Moses blessed the children of Israel in their respective tribes, Deut. 33:1. In the latter, the priests, by virtue of God's ordinance, were to bless the people with this authoritative blessing: "And the LORD spake unto Moses, saying, Speak unto Aaron, and unto his sons, saying,
On this wise ye shall bless the children of Israel, saving unto them, The LORD bless thee, and keep thee; the LORD make his face shine upon thee, and be gracious unto thee; the LORD lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them," Num. 6:22–27. The whole nature of this kind of blessing is here exemplified. It is founded in God's express institution and command. And the nature of it consists in "putting the name of God upon the people;" that is, declaring blessings unto them in the name of God, praying blessings for them on his command. Wherefore the word "bless" is used in a twofold sense in this institution: Verse 23, "Ye shall bless the children of Israel," is spoken of the priests; verse 27, "I will bless them," is spoken of God. The blessing is the same,
Chapter 7 —declared by the priests, and effected by God. They blessed declaratively, he efficiently. And the blessing of Melchisedec in this place seems to have a mixture in it of both these. For as it is plain that he blessed Abraham by virtue of his sacerdotal office,—which our apostle principally considereth,—so I make no question but he was peculiarly acted by immediate inspiration from God in what he did. And in this sort of blessing the apostolical maxim maintains its evidence in the light of nature.
(3.) There is benedictio charitativa. This is, when one is said to bless another by praying for a blessing on him, or using the means whereby he may obtain a blessing. This may be done by superiors, equals, inferiors, any or all persons mutually towards one another. See 1 Kings 8:14, 55, 56; 2 Chron. 6:3; Prov. 30:11.
This kind of blessing, it being only improperly so, wherein the act or duty is demonstrated by its object, doth not belong unto this rule of the apostle.
(4.) There is benedictio reverentialis. Hereof God is the object. So men are said often to "bless God," and to "bless his holy name:" which is mentioned in the Scripture as a signal duty of all that fear and love the Lord. Now this blessing of God is a declaration of his praises, with a holy, reverential, thankful admiration of his excellencies. But this belongs not at all unto the design of the apostle, nor is regulated by this general maxim, but is a particular instance of the direct contrary, wherein, without controversy, the greater is blessed of the less. It is the second sort of blessings that is alone here intended; and that is mentioned as an evident demonstration of the dignity of Melchisedec, and his pre-eminence above Abraham.
Obs. IV. It is a great mercy and privilege, when God will make use of any in the blessing of others with spiritual mercies.—It is God alone who originally and efficiently can do so, who can actually and infallibly collate a blessing on any one. Therefore is he said to "bless us with all spiritual blessings in heavenly things," Eph. 1:3. There is no one blessing but he is the sole author and worker of it. But yet, also, he maketh use of others, severally, in various degrees of usefulness, for their communication. And this he doth, both to fill up that order of all things in dependence on himself, wherein he will be glorified; and also to make some partakers in his especial grace and favour, by using them in the collation of good things, yea, the best things, on others. For what greater privilege can any one be made partaker of, than to be an instrument in the hand of God in the communication of his grace and goodness? And a privilege it is whose exercise and improvement must be accounted for. I speak not, therefore, of them whose benedictions are euctical and charitative only, in their
Chapter 7 mutual prayers; but of such as are in some sense authoritative. Now, a man blesseth by the way of authority, when he doth it as an especial ordinance, as he is called and appointed of God thereunto. Peculiar institution gives peculiar authority. So parents bless their children and households, and ministers the church:— 1. Parents bless their children in the name of the Lord several ways: (1.) By instruction; the discharge whereof was the glory and honour of Abraham in the sight of God himself, Gen. 18:17–19. For whereas the knowledge and fear of God are the greatest blessing that any one in this world can be made partaker of, he hath ordained that parents shall be instrumental in the communication of them unto their children; suitably unto that general law of nature whereby they are obliged in all things to seek their good. This being the end of the instruction which God hath appointed them to attend unto, they do therein bless them in the name of the Lord. And if parents did truly consider how they stand in the stead of God in this matter, how what they do is peculiarly in his name and by his authority, they would, it may be, be more diligent and conscientious in the discharge of their duty than they are. And if children could but understand that parental instruction is an instituted means of God's blessing them with the principal blessing, and that whereon all others, as unto them, do much depend,—whereunto the fifth commandment is express,—they would with more diligence and reverence apply themselves unto the reception of it than is usual among them. (2.) They do it by their example. The conversation and holy walking of parents is God's ordinance whereby he blesseth their children. This is the second way of instruction, without which the former will be insufficient, yea, insignificant. Let parents take what pains they please in the teaching and instructing of their families, unless their personal walk be holy, and their lives fruitful, they will do more for their destruction than their edification. The least disorder of life persisted in, is of more prevalency to turn aside children from the ways of God, from the liking and practice of them, than a multitude of instructions are to persuade to their embracement. For, besides that we are all naturally more prone to evil than good, and a far less occasion or means will hasten us down a precipice than raise us and bear us up in the difficult course of holy obedience, instances of a life inconsistent with instructions, or not answering them, beget secret thoughts in the minds of them who are instructed that all the pains taken therein are hypocritical; than which apprehension nothing is more effectual to alienate the minds of any from the ways of God. But when men's teachings of their families
Chapter 7 are exemplified by the holiness and fruitfulness of their own lives, then are they an ordinance of God for the blessing of them. To pray, to read, to catechise, to instruct, and then to lead a life of frowardness, passion, worldly-mindedness, vain communication, and the like, is to pull down with one hand what we set up with the other; or rather, with both our hands to pull down our own houses.
(3.) By prayer for them. So David blessed his household, 2 Sam. 6:20. For besides the duty of prayer absolutely considered, there is in those prayers, by the appointment of God, an especial plea for and application of the promises of the covenant unto them which we ourselves have received. So it is expressed in the prayer of David, 2 Sam. 7:29: "Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord
GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever." And I do not understand how those who do not believe in the especial interest of their children in the covenant of grace, can bless them in the name of the Lord in a due manner. These are some few heads of parental benediction; which whether the duty thereof be answered in that common custom which some even confine all parental blessings unto, in an open neglect of all the duties mentioned, and others of an alike nature, is not hard to determine.
2. Ministers bless the church. It is part of their ministerial duty, and it belongs unto their office so to do: (1.) They do it by putting the name of God upon the church. This was the way whereby the priests blessed the people of old,
Num. 6:27. And this putting the name of God upon the church, is by the right and orderly celebration of all the holy ordinances of worship of his appointment. For the name of God and of Christ is upon them all; wherefore, in the orderly celebration of them the name of God is put upon the church, and it is brought under the promise of the meeting and blessing of God; as he hath spoken concerning every thing whereon he hath placed his name. This is an especial way of authoritative blessing, which can no way be discharged but by virtue of ministerial office. Only, let ministers take heed that they put not the name of a false god upon the church, by the introduction of any thing in religious worship which is not of God's appointment. (2.) They bless the church, in the dispensation and preaching of the word unto the conversion and edification of the souls of men. So speak the apostles concerning their preaching of the word, Acts 3:26, "Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." This sending of Christ after his resurrection, was the sending of him in the ministry
Chapter 7 of the apostles and others, by the preaching of the gospel. And the end hereof is, to bless them unto whom it is preached. And it is known that all the principal spiritual blessings of God in this world are communicated unto the souls of men by the ministry of the word, and ministerial administration of the sacraments, as the only outward causes and means thereof. Herein do ministers bless the people in the name and authority of God. (3.) They do it by the particular ministerial applications of the word unto the souls and consciences of men. This authority hath Christ given unto them. Saith he, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained,"
John 20:23. I know what use hath been made of these words; that is, how they have been abused to give countenance unto the necessity of private, confession of all sins unto the priests, and of their power of absolution or remission thereon. But yet the real intention of the words, and the truth that is in them, must not be waived or overlooked. It is not, therefore, the mere preaching of the word, and therein a doctrinal declaration of whose sins are remitted and whose sins are retained, according to the gospel, which men are respectively interested in by their faith or unbelief, that is here intended (the commission giving power whereunto is of a more general nature): but an especial application of the word unto the consciences of men with respect unto their sins is included therein. And this is done two ways: [1.] With respect unto the judgment of the church; [2.] With respect unto the judgment of God. The first is that binding or loosing which the Lord Christ hath given power for unto the ministers and guides of the church, as to the communion thereof, Matt. 18:18. For by the ministerial application of the word unto the souls and consciences of men, are they to be continued in or excluded from the communion of the church; which is called the binding or loosing of them. The other respects God himself, and the sense which the conscience of a sinner hath of the guilt of sin before him.
In this case the ministers of the gospel are authorized, in the name of Christ, to remit their sins; that is, so to apply the promises of mercy and grace unto their souls and consciences, as that, being received by faith, they may have peace with God. So are they authorized to remit or retain sins, according to the tenor and terms of the gospel. Not that the remission of sins absolutely doth depend on an act of office, but the release of the conscience of a sinner from the sense of guilt doth sometimes much depend upon it, rightly performed; that is, by due application of the promises of the gospel unto such as believe and repent. (4.)
How they bless the church by prayer and example, may be understood from what hath been spoken concerning those things with respect unto parents. The