The Authority and Honour HEBREWS V. 0/ the Priesthood 0
HEBEEWS V.
By our High Priest, Jems,
vie fjo Boldly to the Throne of Grace,
Avlth the feeling of— Greek, "cannot sympathize with onr infirmities:" our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, cansympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can ; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted witliout sin, and yet trnly temjiied. [Bengel.] In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual, tout—"nay, rather. He was (one) tempted." [Ai.ford.] lilie as we are Greek, "according to (our) similitude." without sin Greek choris, "separate from sin " (ch. 7. 26). If the Greek aneu had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object. [Tittmann.] Thus, throughout His temptations in their origin, process and result, sin had nothing in him; He was apart and separate from nermost parts, as theOTa7T0!('*(the Greek is phiraT)\ so the word of God divides tlie closely-joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reacliing even to) " both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest MSS., as in English Version, there is no " both," as there is in the clause " both the joints and," &c., which marks the latter to be subordinate.) An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously-mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with 13. Evidently " tlie dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." " Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALroRD's interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrmv a,\iiO to be divided (?). The Word's dividing and it. [Alford.] 16. come—rather as Greek, "approach," " draw near." "bol Sly— Greek, "with confidence," or "freedom of speech " (Ephesian.s 6. 13). tlie tlirone of grace God's tlirone is become to us a throne of grace through the mediation of our High Priest at God's right hand (cli.8. 1; far-penetrating power, has both a punitive and a healing efifect. discerner of tUe thoughts Greek, "capable of Judging the purposes." Intents — rather, "conceptions" [Cbblhus]; "ideas." [Alfokd.] As the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the
12. 2). Pleading our High Priest Jesus' meritoriousdeath, we shall always find God on a throne of grace. Contrast Job's coraplaint (Job 23. 3-8) and Elihu's " If," &c. (Job 33.
intellect. 13. creature—visible or in visible, in his sight —in God's sight (t). 12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened— iii., "thrown on the back so as to have the neck
2;3-28). obtain—rather, "receive." mercy—"Compassion," by its derivation (lit., fellow-feeling from community of suffei-ing), corresponds to the character of our High Priest
"touched with the feeling of onr infirmities" {v. 15). find grace—Corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritnal gifts. [EsTiXJS.l laid hare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies tliat this is our continuom
Btate in relation to God. "Sliow, O man, shame and fear towards thy God, for no veil, no twisting, bending, colouring, or disguise, can cover unbelief" (Greek, "disobedience," V. 11). Let us, therefore, earnestly labour to en-
Cf. Come unto me . . . and I will give yon rest (the rest received on first believing); take my yoke on you . . . and ye shall yind rest (the continuing rest and peace /oioirf in daily submit ting to Christ's easy yoke ; the former answers to "receive mercy" here; the latter, to "find grace," Matthew 11.28, 29). Ivi iimv ot neetl— Greek, "seasonably." Before we are overwhelmed by the temptatioii ; when we most need it, in temptations and pei-seoutions ; such as is suitable to the time, persons, and end designed (Psalm ter the rest lest any fall through practical unt>elief (t>. 11). 14. having, therefore, iSc.—Resuming ch.2. 17. great— as being "the Son of God, higher than the heavens" (eh.
7. 20): the archetype and antitype of the legal higli priest, passetl into the heavens— rather, "passed through the heavens," viz., those whicli come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon,<tc. These heavens were the veil which our High Priest passed throiigli into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passe<l through the veil into the Holy of holies. Neither Moses, nor even .loshna, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly lot. 27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Cf. "in dne time," Romans 5. 6. Not, as AlfokT) explains, "Help in time," i. e., to-day, while it is yet open tons ; theaccepted time (2("orintliians
G. 2). help—Cf. ch. 2. 18, " He is able to succour Ihem tiiat are tempted."
CHAPTER V.
rest. Jesus—the antitypieal Joshua (w. 8). holdfast—the opposite of "let slip" (ch. 2. 1); and " fall away" (cli. 6.6). As the genitive follows, the lit. sense is, " Let us titke hold of our profession," i. e., of the faith and hope which are subjects of our profession and confession. The accusative
Ver. 1-14. CmtisT's High PRiESTiioon; NKKnKi>(.ii aiiFTCATioNS; Must he a Man ; Must not iiavk Ashumed THE Dignity Himsei,f, ijitt ii.we been Ai'I-oinped by God; Their low SpirititaiPerceitions a Bai; to PaUL'SSAYING AI,r, tie MIGIITON ClIRIIiT'S JI ELCII1.SEU ECI.IKE PRIESTllOOn. 1. For—.>^ubstantiating ch.t. ih. every —I. e., ever.v legitimate high priest ; for instance, the Lefollows when the sense is " hold fast." [Titpmann.] irt. For—Tlie motive to "holding our profession" (v. It), viz., the sympathy and help we maj' e.xpoct from our High Priest. Though "great" (v. It), He is not al)Ove caring vitical, as he is addressing Hebrews, among whom the Levitical priesthood was oslnblished as the h-gitimate one. Whatever, reasons Paul, is excellent in the Tjviticnl for us; nay, as being in all jiointsone with us as to manhood, sin only excepted. He syuipathizes with us in every priests, is also in Christ, and besides e.\C( lleiu'ies which are not in the Levitical priests, talcrn from among men —not from among angels, who could not have a fellowtemptation. Though exalted to the highest heavens. He nas changed His place, not His nature and oflice in relal Ion
us, His condition, but not His afl'ection. Cf. Matthew ^. 3S, "Watch with me:" sliowing His desire in the days Cf His tlesli for t/ie sjjmpathy of those whom lie. loved: so He now gives His sutrering people 7/i.» sjimpalhij. Vf. Aaron, the type, bearing the names of the twelve tribes in the breastplate of Judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Kxodus 28.29). cannot be touclied 450 feeling with us men. This (jnal iftcation Christ has, hs being, like tlie Iicviticnl prie.its, a man (ch. '2. It, 16). lowing "from men," He can be "for (i. c. In behalf of, lor the g<y)d of) men." oiilnitsvd— Greek, "constituted," "ajipolnted." botli gifts— to be Joined with "lor sins," im "sacrifices" Is (the "both . . . and " requires tliisl; therefore not the Hebrew Miiicha, unbloody offerings, but animal whole burnt offerings, .«;)0<i<(trttoii,s7// </irc)i. "Saorl-
The Authority and Honour HEBREWS V. 0/ the Priesthood 0/ Chrttt.
fying Him for the high priesthood). "Who" is to be construed with " learned obedience " (or rather as Greek, "His obedience;" the obedience wliioh we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" {v. 5), but was appointed thereto by the Father, prayers and supplications— GceeA;, " botli prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried. My God, my God, probably repeating inwanily aiJ the 22d Psalm. '' Players" refer to the mind: "supplications" also to the body [viz., the suppliant attitude] (Matthew 26. 39). [Benoel.] witli strong crying and tears—The "tears" are an additional fact here communicated to us by tlie inspired apostle, not recorded in the Gospels, though implied. Matthew 2C. 37, " sorrowful and very heavy." Mark 11. 33; Luke 22. U, " in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Psalm 22. I ("roaring . . . cry"), 2, 10, 21, 3*; 69. 3, 1(1, " 1 wept." able to save him from deatli—Mark 1-1.36, "All things are possible unto thee" (John 12. 27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless failli and obedience, heard in titat I»c feared—There is no intimation in Psalm 22., or the Gospels, that Christ prayed to be saved from the mere act of dying. What He (eared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials witliout the iini)utation of impatience. To have been passively content at the stpproaeh of such a cloud would have been, not laith, but sin. Tlie cup of death He prayed to be freed from was, not corporal, but spiritual death, i. e., the (temporary) separation of His liuman soul from the light of God's counteniuice. His praj'er was " heard" in His Father's strengthening Him so as to hold fast His unwavering faitli under the trial (My God, rnj/ God, was still His filial cry under it, still claiming God as His, tliough God hid His face), and soon removing it in answer to His cry during the darkness on flees " are the animal sacrifices due according to the legal ordinance. [ESTIUS.] 2. AVho ca.x\— Greek, "Being able;" not pleasing himself (Romans 15. 3). have compassion
Gree/fc, " estimate mildly," "feel leniently," or "moderately towards;" "to make allowance for;" not showing Rtern rigour save to the obstinate (ch. 10. 28). Ignorantsins not committed in resistance of light and knowledge, but as Paul's past sin (1 Timothy 1. 13). No sacrifice was appointed for wilful sin committed with a higli hand ; for pucl. Tvere to be punished with death ; all other sins, viz.,
and errors, were confessed and expiated with sacr'.fices by the high priest, out of tlie way—not delibera'.ely and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty an»J thoughtlessness, inftrmlty—moral weakness which
Is sinful, and makes men capable of sin, and so requires to expiated by sacrifices. This kind of "iufiruiity" Christ had not'; He liad the " infirmity " of body whereby He was capable of suffering and death. 3. by reason hereof—"on account of this" infirmity, lie ought ... also for himself, to offer for sins—the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek tenn from the first; "in behalf of the people, &c., on account of sins." 4. no man—of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Cliristian ministry; but the reference here is to ttie priesthood, not the Christian ministry. Tlie analogy in our Cliristian dispensation would warn ministers, seeing that God lias separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to ittiinister (as He separated the Levites, Korah with his company), that content witli this, thej' should beware of assuming the sacrificial priesthood also, whicli belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took tlie sacerdotal priesthood also. No Christian minister, as such, is ever called Hiertlie cross, "My God, my God," &c. But see below a furtlier explanation of how He was heard. The Greek eas.i.e., sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorilit. is, " Was heard from His fear," i. e., so as to be saved from His fear. Cf. Psalm 22. 21, which well accords with cal, not a literal, priesthood. The sacrifices which they of Tei' are spiritual, not literal, their bodies and the fruit of thtir lips, praises continually (ch. 13. 15). Christ alone had a proper and true sacrifice to otter. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of tlie priesthood to Aaron's family was viothis, "Save me from the lion's moutli (His prayer): thou hast heard me /rom the horns of the unicorns." Or what better accords with tlie strict meaning of the Greek noun, " in consequence of His beverential fear," i. e., in that He shrank from the horrors of separation Irom the bright presence of tlie Father, yet was reverentially cautious by no thouglit or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense ch. 12. 28 uses the noun, and cli. 11. 7 the verb. AlFORD somewhat similarly translates, " \iy reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which witli ruder handling might easily be broken. [Trench.] This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not my will, but thy will be done;" and with tlic context, «. 5, " Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He liad the requisite for the office specified v. 4, "No man taketh tliis honour unto himself." Alford well suys, What is true in the Cliristian's life, that what we ask from God, though He may not grant in tlie form we wisli, yet He grants in His own, and that a bolter form, does not hold good in (/'lirlst's Ciise; for Christ's real prayer, " not my lated. 5. glorined not himself—did not assume the glory of the priestly office of Himself witliout the call of God (John H. 5-1). but he that said—j. e., the Father glorified Him or appointed Him to the priestliood. Tliis appointment was involved in, and was the result of, the lHoiiship of Christ, which qualified Him for it. None but tlie Divine Son could have fulfilled such an ol Hce (cii. 10. 5-9). The connection o( Sonship Vind priesthood is typified in the
Hebrew title for priests being given tu David's sons (2 Samuel 8. 18). Clirist did not constitute llirusclf the Son of God, but was from everlasting the ouly-begotteii of the 2<^at/>er. On His Sonship depended His glorification, and His being called of God (v. 10), as Priest. 6. He Is here called simply "Priest;" in v. 5, "High Priest." He isa Wieji absolutely, because He stands alone in that character witliout an equal. He is "High Priest" in respectof the Aarouic type, and also In respect to us, whom He has made priests by throwing open to us access to God. [Bengki-.j " The order of Melchisedec " is explained in ch. 7. 15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zecharlah (J. i:i. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraliani, on whicli the Jews prided themselves, isan intimation of Messianic uuiversalism. 7. in tlic days of his flfsli— (Cli. '2. U ; 10.
will, but thine be done," in consistency v/itli His reverent fear towards the Father, was granted in the very form in which it was expressed, not in anotlier. 8. Though He was (so itouglit to be translated : a positive admitted fact: not a mere supposition as were would imply) God's Divine Son (wlience, even in His agony. He so lovingly and often cried, Tait?-, Mattliew 2(i. 39), yet He learned His (no the G'rt'c/c) obedience, not from His Sonship, but from His sufieiiiigs. As tlie Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned ex-
20.) Verses 7-10 state summarily the subject about to be handled more fully in clis. 7. and 8. wli<-n lie liad offered —rather, "in thai He offered." His ciyiiig and tears were part of tlie experimental lesson of obeilji nce whicli He iiubmltted to learn from the Father (when God was quali-
Ignorance of C'A/ ui's Priesthood Reproved. HEBREWS VI. The Guilt and Danger -jj Apostasy.
Matthew 3. 1.5). 14. strong meat—"solid food." by reason ot nae—Greek, "habit." tbem . . . of full age—lit., "l)erfect:" akin to "perfection" (ch. 6. 1). sense*—organs of sense, exercised—similarly connected with "righteousness" in ch, 12. 11. to discern botli good and evil— as a child no longer an Infant (Isaiah 7. 16;: so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nntritious, without discrimination: but not so the adult. Paul again alludes to their tendenc.v not to discriminate, but to be carried about by strange doctrines, in ch. 13. 9.
perlmentally in practical suffering. Cf. Pbilippians 2. f>-
8, "Equal with God, but . . . took upon Him the form of a gcrvmU, and became obedient unto death," &c. He was oftedieni already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, Pnlhemala matheniaia, "sufferings, disciplinings." Praying kUtd obeying, us in Christ's case, ouglit to go hand In hand. 9. made perfect—completed, brought to His goal of learning and suffering through death (ch. 2. 10) [Alford), fiz., at His glorious resurrection and ascension, autlior Greek, "cause." unto all. . that obey Uim—.\s Ch rist o6c.i/e(i the Father, so must we obeyl Wra by faith, eternal salvation—obtained for ns in the short "days of Jesus' flesh" (i. 7; cf. v. 6, "for ever," Isaiah 45. 17). 10. Greek, rather, '^Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the lime of His being " made perfect"' (v. 9). He was High Priest already in the purpose of God before His passion; but after it, when perfected. He was formally addressed so. II. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians, and to warn them of the danger of falling from light once enjoyed; at the same time encouraging tliem by God's faithfulness to persevere. At ch. C. '20 he resumes the comparison of Chi ist to Melchisedec. liard to be nttered—rather as Greek, " hard
CHAPTER VI.
Ver. 1-14. Warning against Retrograding, which SOON Le.\ds to Apostasv; Encouuagkjient to Steadfastness FROM God's Faith fui.ne.ss to Hxs Word and Oath. 1. Tlierefore—Wherefore: seeing.tliat ye ought not now to be still " babes" (ch. 5. 11-14). leaving—getting further forward than the elementary "principles." "As in building a house one must never leave the foundation yet to be always labouring in 'laying the foundation' would be ridiculous." [C.\I.VIN.] tiie principles of the doctrine— G'rccA, "the word o/ the beginning," i. c, the discussion of the first principles of Christianity (ch. 5. 12). let us go on— Greek, " let us be borne forward," or " bear ourselves forward:" implying active exertion : press on. St. Paul, in teaching, here classilies himself with the Hebrew readers, or (as they ought to be) learners, and says. Let us together press forward, perfection—the matured knowledge of those who are "of full age" (ch. 5. 14) in Christian attainments, foundation of—i. e., consisting in "repentance." repentance tVom dead yvorks—viz., not springing from tlie vital principle of faith and love toward God, and so counted, like their doer, dead before God. This rejientance from dead works is therefore paired with "laith toward God." The three pairs of truths enumerated are designedly such as Jewish believere might in some degree have known from the Old Testament, but had been taught more clearly when they bocame Christians. This accounts for the omission of diatinct specillcation of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course Included). Repentance and faith were the first principles taught under the Gospel. !J. the doctrine of baptism—paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (ch. 9. 10, " washings''), baptism of proselytes, and John's baptism, and legal Imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of /ifj Hrfs, accompanied by the gift of the Holy Ghost of interpretation, to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (ch. 13. 22). In the " we," Paul, as usual, includes Timothy with himself in addressing them, arc— Greek, "ye have become dull" (the Greek, by derivation, means >iard to move): this implies that onee, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers at JERCSALE3I Were dull in spiritual things, and legal in spirit, appears from Acts 21. 20-24, where James and the elders expressly sa.v of the " thousands of Jews •which believe," that "they are aU zealous of the law:" this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (v. 12, ?rote on "for the time"), la. for the time—considering the long time that you have been Christians. Therefore this Kpistle was not one of those early written, -ivlilcli l>e tlie flrst principles Greek, "the rudiments of the beginning of," Ac. A Pauline phrase (Notes, Galatians i. 3, 9). Ye need not only to be taught first elements, but also "ivhich they be." They are therefore enumerated ch. 6. 1, 2. [Bengel.I AIjFORV) translates, " That some one teach you the rudiments;" but the position of the Greek tinn, inclines me to take it interrogatively, "which," as English Version, fiyriac, Vulgate, &c. of tlie ornclea of God—t'lz., of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old T<'stament personage as Melchisedec, but even much more elementary references, are become—through indolence, inillc . . . not . . . strong meat — "Milk" refers to sucli fundamental first principles as lieonumerales cli.
(cf. i>. 4). Greek, Baptismoi, plural. Including Jcii'ish and Cltristian ba2>tisms, are to be distinguished from 2iapt isma, singular, restricted to Christian baptism. The six particulars here specified liad been, as it wave, the Christian Catechism of the Old Testament ; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these funtlamental particu-
6.1,2. Tlie solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially In the case of the Hebrews, who were mucli given to allegorical Interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them In the Christian faith. [Limborch.] 13. uavth— Greek, "partalceth," i. e., takelh as his portion. Even strong men partake of milk, but do not make milk tlieir chief, much lars, were accounted as liaving the elementary /Jrinc/pies of the doctrine of Christ. [Bengel.J The first and most obvious elementary instruction of Jews would be the teaching them the t,vpical significance of their own ceremonial law in Us Christian fulfilment. [AIvFORd.] rea» urrection, Ac—held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine." eternal Judgment—juilgmeut fraught with eternal consequences eitlier of joy or of woe. 3. will we do—So some of the oldest MSS. read ; but others, " Ijet us do." "This," i.e., "Go on unto perfection." if God permit— For even in the case of good resolutions, we cannot carry them into etl'ect, save through God "working In us both to will and (o do of less their sole, diet, the word of rljtlieonsnrns— tlio Gospel wherein "the righteousness of (iod is revinlcd from faith to faith" ( Romans 1. 17), and which is called" the ministration of i lgliteousness" (2 Corinthians 3. 0). This Includes the doctrine of justification and sanctlllcatlon
Ills good pleasure" (I'hillppians 2. 13). The "for" In v. 4 refers to this: I sa.v. If Giul iiermit, /<» there are cases where God does not permit, ex. gr., " it is impossible," ilto.
the t'lviil principles, as well as the perfection, of the doctrine of Christ: the nature of the ot Jices and person of Christ oa the true Melchisedec, i.e., "King oi righteousness" (cf. 452
The Guilt and Danger of Aposlasy, HEBREWS VI. Khicli Crucifies Anew the Son of God, need to " renewed" over "again." crucify to (hemselves the Son of God—"are crucifying to themselves" Christ, instead of, like Paul, crucifying the world unto them by Ihe cross of Christ (Galatlans 6. 14). So in ch. 10. 29, " trodden under foot the Son of God, and counted the blood of the covenant, wherewith . . . sanctified, an unholy thing." "The Son of God," marking His dignltj', shows the greatness of their offence, put him to an open shame—2(7., "make a public example of" Him, as
Without Uod's blessing, the cultivation of the giojnd does not succeed (r. 7). 4. We must "go on toward perfection;" for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance, for those—"in the case of those." once eii Hgl»tei»e<l—once for all illuminated by the word of God taught in connection with "baptism" (to which, in f. 2, BS once for all done, " once enlightened" here answers), cf. Ephesiaus 5. 26. This passage probabljoriginated the *pplication of the term "illumination" to baptism in subsequent times. Illuminalion, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics htive bajilism, not illuif He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the .Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode, and exhii)it Him to the open scoffs of the world as something powerless and common.'' IBleek in Alford.] The Montanists and Novatians used this passage to justif3' the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed,'' and yet fall away finally; for the words, "renew again,'' imply that they have been, in some sen.se, not the full sense, oac*^ renewed by the Holy Ghost; but certainly not that they are " the elect," for these can never fall away, being chosen unto everlasting viination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word " illuminated," ch. 10. 32, with 26, where " knowledge of the truth" answers to it. tasted of the heaveikly gilt—tasted for themselves. As " enlightened" refers to the sense of sight: so here taste follows. "The heavenly giff.:" Christ given by the Father, and revealed by the enlightening word preaclied and written: as conferring peace in the remission of sins; and as the Bestower of tlie gift of the Holy Spirit (Acts 8. 19, 20). made partakers of the Holy Ghost—Specified as distinct from, thougli so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to " laying on of liaiids" after baptism, which was then generally accompanied with the irapartation of the Holy Ghost in miraculous gifts. 5. tasted the good ^vord of Ciod—Distinct from "tasted OF (genitive) the heavenly gift:" we do not yet enjoy all the fulness of Christ, but only have a taste of Him, the heavenly gift now; but believers may taste the whole word (accusative) of God already, viz., God's "good word" 0/ promise. The Old Testament promise of Canaan life (John 10. 28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a witliered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mark 4. 16, 17). At the same lime it does not limit God's grace, as if it were " impossible"/oj' God to reclaim even such a hardened rebel so as yet to look on Him whom lie lias pierced. The impossib Uity rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being seared, and they " twice dead" (Jude 12), are now past hope, except by a miracle of God's grace. "It to Israel typified " the good word of God's" promise of the heavenly rest(ch. 4). Therefore, there Immediately follows the clause, "the powers of the world to come." As "enlightening" and " tasting of the heavenly gift," Christ, the Bread of Life, answers to faith: so "made partakers of the Holy Ghost," to charity, which Is the first fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to hope. Thus the triad of privileges answers to tlie Trinity, the Father, Son, and Spirit, in their respective woi Tis toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The UJorW to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith. Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited In outward miracles at that time, and tlien, as now, especially consisting in the Spirit's Inward quickening influences, are the earnest of the coming Inheritance above, and lead the believer who gives himself up to the Spirit to sek to live as the angels, to sit with Christ in heavenly places, to set tlie affections on things above, and not on things on earth, and to look for Christ'scoraing and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to " resurrection of the dead and eternal life" (v. 2), thefirst Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (Note, 1, 2). "The world to come," wliich, as to is the curse of evil eternally to propagate evil." [ThoLUCK.] "He who is led into the whole ('?) compass of Christian experiences, may yet cease to abide in them ; he who abides not In them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him,
' Whosoever hath, to him shall be given, and he shall have more abundance' (Matthew 13. 12), so that he would li.ive abided in them and not have fallen away." [Tholuck.] Such a one was never truly a Spirit-led disciple of Christ (Romans 8. 14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in
Matthew 12.24,31,32); this, only by those inside. 7. the earth—rather as Greet (no article), "land." which drinkethln— Gj'eeA:,"which Aasdrunkin;" notmerely receiving?
1 1 on the surface. Answering to those who have enjoyed tho privilege of Christian experiences, being in some sense renewed by the Holy Ghost; truealikeof those who persevere and those who " fall away." the rain that comcth oft upon It—not merely falling over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful j)erversity whereby he has donecontinual despite to the oft -repeated motions of the Spirit. Cf. "How often,'" Matthew 23.37. The rain of heaven falls both on the elect and the aposits "powers," exists already in the redeemed, will pass Into a fully realized fact at Christ's coming (Comssians 3.
4). 6. It— Greek, "And (yet) have fallen away;" cf. a less extreme falling or declension, Galatlans 5. 4, " Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away ; but he warns them that such would be the final result of retrogresi||on. If, Instead of "going on to perfection," they should need to learn again the first principles of Christianity («. 1). to renew them again—they have bean "once'' («. 4) already renewed, or made anew, and now they tates, bringeth forth—as t\\e natural result of "having drunfc iw the rain." See above, herbs—provender, meet
—fit. Such as the master of the soil wishes. The opposite of " rejected," v. 8. by whom—rather as Greek, "for (i. «., on account of) whom," viz., the lords of the soil ; not the labourers, as English Version, viz., God and His Christ (1
Tht Chiill and Danger of Apostasy. HEBREWS VI. JExJtortations to Diligence and Patience.
Coriuthlaus 3. 9). The heart of man is the earth ; man is the dresser; herbs are brouglit forth meet, not for tlie dresser, by whom, but for God, the owner of the soil, /or whom it is dressed. Tlie plural is general, ^/te owners whoever they may be; here God. receivetU—"partaketh of." blessing—fruitfulness. Contrast God's curse causing unfruitfu Uiess, Genesis 3, 17, 18; also spiritually (Jeremiah the end. They needed, besides love, patient perseverance, resting on hope and faith (ch. 10. 3d; 13. 7). Cf. "the full assurance of faith," ch. 10. 22; Romans 4. 21 ; 1 Thes- .salonians 1. 5. unto the end—the coming of Christ. \%. be not Greek, "become not." In ch. 5. 11, he said, "Ye have become dull (Greek, slothful) of hearing;" here he warns them not to become "slothful" absolutely, viz., also in mind and deed. He will not become slothful who keeps always </ie; enrf in view; hope\s the means of ensuring this, followers— (JreeA:, " imitators ;" so In Ephesiaua
17. 5-8). from God—Man's use of means is vain unless God bless {1 Corinthians 3. 6, 7). 8. tlint wlkicli—rather as Oreek (no article), " But if it (the ' land' v. 7} hear ," not so favourable a word as"briugeth forth," t>. 7, said of the good soil, briers Greek, "thistles." rejected — after having been tested; so the Greek implies. Meprobate . .-
5. 1, Greek ; 1 Corinthians 11. 1. patience Greek, " long-suffering endurance." There is the long-suffering patience, or endurance of love, 1 Corinthians 13. 4, and that of faith, v.
tiiem who . . Inherit tlie promises Greek, ". . , . who are inhcritiiij," &c.; to whom the promises are their inheritance. Not that they ?tave actually entered on the perfect inheritance, which ch. 11. 13, 39, 40 explicitly denies, though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but " them (enumerated in ch. 11) who in every age have been, are, or shall be, tnheritors of the promises;" of whom Abraham is an illustrious example (u. 13). 13. For—Contirming the reasonableness of resting on "the promises" as infalliblj' sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God'g grace, to those whom, in chs. 3. and 4., he had warned by the oatli of God's ' wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever." [Bengel.] 14. multiplying . . . multiply — Hebraism for superabundantly niultiply. thee—Tlie increase of Abi'aham's seed is virtually an increase oi' himself. The argument here refers to Abraham himself as an example ; therefore Paul quotes Genesis 22. 17, "thee," instead of "thy seed." 15. so thus relying on the promise. 16. for conflrmation—not to be joined, as English Version, to " an oath ;" but to " an end." [Alford.] I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction" (so the Greek is <rans/ae(Z, ch. 12. 3), or "gainsaying." This passage shows, (1.) an oath is sanctioned even in the Christian dispensation as lawful; (2.) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise. 17. Wherein i. e., Which, being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oalh ; the "TWO immutable things" (v. 18). willing . . counsel— Greek, "willing . . . will;" words akin. Expressing the utmost benignity. [Benoel.J more aljuudantly—than had He not sworn. His word would have been amply enough ; but, to make assurance doubly sure. He " interposed with an oath'' (so the Greek). Lit., He acted as Mediator, coming between Himself and us; as if He were rejected by the Lord, nigh unto cursing—»on the verge of being given up to its own barrenness by the just curse of God. This " nigh" softens the severity of the previous " it is impossible," &c. (v. 4, 6). The ground is not yet actually cursed, whose—"of which (land) the end is unto burning," viz., with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burnin*/" (Deuteronomy 29. 23); so as to the ungodly (Matthew 3. 10, 12; 7. 19; 13. 30; John 15. 6; 2 Peter 3.
10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Cf. Matthew 22. 7, "Burned up their citj';" an earnest of a like fate to all wilful abusers of God s grace
(eh. 10.26,27). 9. we are persuaded—on good grounds; the result of proof. Cf. Romans 15. 11, "I myself am persuaded of you, my brethren, that ye are full of (yoodness."
A. confirmation of the Pauline authorship of this Epistle, beloved — Appositely here introduced; love to you prompts me in the strong warnings I have just given, not that I entertain unfavourable thoughts of you; nay, I anticipate better tilings of you, Greek, "the things which are better;" that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithlulness (ch. 6. 10). things tliat accompany Greek, "things that hold l)y," i. e., are close unto "salvation." Things that are linked unto salvation
(cf. V. 19). In opposition to "nigh unto cuising." though —Greek, "it even we thus speak." "For it is better to Jinake you afraid with words, that ye may not sutt'er in fact." 10. not unrigltteotis—not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1.) a servant has no merit, as he only does that which is his bounden duty; (2.) our best performances bear no proportion to what we leave undone; (3.)all strength comes from God; bul God hixs promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His jyromise, not our merits, which would make it iinrighleous were He not to reward His people's works. God will be no man's debtor, your worit—your whole Christian life of active obedience, labour of love — The oldest M.S.S. omit "labour of," which probably crojjt in from 1 Tliessalonians 1. 3. As "love" occurs here, so "hope," v. 11, "faith," V. 12; as In 1 Corinthians 13. 13: the PaiiUne triad. By their love he sharpens their hope and faith.
less, while He swears, than Himself by whom He swears
[for the less among men usually swear by the greater]. Dost thou not yet believe, thou that hearest the pronilsef [Hknoki,.] heirs ofpromise—notonly Abraham's literal, but also his spiritual, seed (Galatians 3. 29). 18. Immutable—Zrrt««/af, as in V. 17, " unchangeable." inipo Mslble j-e have showed—(Cf. ch. 10. 3'2-3-l.) toward ltl» name your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churclies, and Iherelore not able to minister much hy pecuniary help, yet those somewhat better off could minister to the greatest suH'<-rers in their Church in various other ways (cf. 2 Timothy 1. IS).
. . . to lie "ever to lie;" this Is the force of the Greek aorist [Ai.FORDj. His not being able to deny Himself Is a l)roof, not of weakness, but of strength incomiiarable. consolatioik—under doubts and fears, and so "encouragement," lU., exhortation, fled for refuge—as if from a shipwreck. Or, as one lleeing to one of the six cities of n-luge. Kadesh, t. e., /io<y, implies the holiness of Jesus, our Ucfie. Shcchem, i.e., shoulder, the government lb upon his shoulder (Isaiah 9.0). Hebron, t. e., /eHoics/uji), believers art! called Into tlie fellowship of Christ. Bezor,
St. Paul, as elsewhere, gives them the utmost credit lor their graces, whilst delicately hinting the need of per.severance, a lack of which had probably somewhnt begun to show Itsi.'lf. 11. A.nA— Greek, "But." desire —O'rcffc, "earnestly desire." The language of fatherly allec Ulon, rather than command, every €»ne of you — Imply ing that all in the Palestinian cliurches had not shown the same diligence as some of those whom he praises In e. 10, " He cares alike for great and small, and overlooks none." " Every one of them," even those diligent In acts of i>ovK
1. f'., «/or6c«s, Christ Is so toall who trust In Hini. Rainolh,
1. p., high, for Him hath (Jod exalted with Ills right hand (Acts 5. 31). Ciolan, i.e., joy, for in lllni ail the saints are
Jiistitled and sliall glory, lay hold upon the liope—i.e., the object of our hope, as upon a preservative fromlnking. set l»efore us—as a prize for which we strive; a new iViiage, viz., the race-courso (ch. 12. 1, 2). 10. Hope Is found rejinsented on coins by an anchor, sure and steadfast--
V 10), needed to be stimulated to persevere in the same
(llllgeuce with a view to the full assurance of iioi-ic unto 454
Chi isi a Priest afler lie Order of Melchisedec, HEBREWS VII. and so, fur more Excellent than Aaron.
raphel, and Tidal, were slain, though Arioch survived "slaugluer of the kings" would be correct, blessed hlni— ture ill respect to us; steadfast, or "firm" [Al-roRD], in it-
Not sucli RU anchor as will not keep the vessel from fts priest he first blessed Abraham on God's part, next be blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious in« tercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," Is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Genesis 14. 19, 20). a. gave— Greek, "apportioned :" assigned as his portion, tenth ... of all—t>iz., the booty taken. The titlies given are closely associated with the priesthood: the mediating priest received ttiem as a pledge Af the giver's whole property being God's; and as he conveyed God's gifts to man (v. I, "blessed him"), so also man's gifts to God. Melciiisedec is a sample of how God preserves, amidst general apostasy, an tossing, or an anchor unsound or too light. [TheophyLACT.] which eutcreth Into that [i. c, the place] within the veil—Two images heautifully combined : I. The soul is the ship ; the world the sea; the bliss beyond the world, the distant coast; the /tope resting on faith, the anchor which prevents the vessel being tossed to and fro ; the encouraging consolation through the promise and oaih of God, tlie cable connecting the ship and anchor. II. The world is the fore-court; heaven, the Holy of holies; Christ, the High Priest going before us, so as to enable us, after Him, and tlirough Him, to ent«r within the veil. EsTitrs explains. As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens
Itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, i. e., is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, viz., to the Holy of holies, where It lays hold on God Himself, and heavenly goods, and fastens on tliem. "Hope, entering within heaven, hath made us already to be in the tilings promised to us, even whilst we are still below, and have not yet received them ; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one In fear of shipwreck, to an anchor, and sees not whither the cable ot the anchor runs—where it is fastened; but she knows that it is fastened behind the veil which hides the future glory." -vtil— Greek, catapetasma; the second veil which shut in the Holiest place. The outer veil was called by a distinct Greek term, calumma; "the second (i.e., the inner) veil." 20. The absence of the Greek article requires Alford's transelect remnant. The meeting of Melchisedec and Abra-» ham is the connecting link between the two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KINGPRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood ; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unite* the kingship and priesthood, and is not derived from other man, or transmitted to other man ; but derived from God, and is transmitted in God to a Yiever-ending perpetuity. Melchisedec's priesthood continneth in Clirist for ever. For other points of superiority, see v. 16-21. Melchisedec must have had s»ome special consecration above the other patriarchs, as Abraham, who also exercised the priesthood, else Abraham would not have paid tithe to him as lation, " Where, as forerunner for us (i. e., in our behalf ), entered Jesus" [andisnoxv: this last clause is implied in the "where" of the Greek, which implies being IN a place: " whither" is understood to "entered," taken out of "where:" whither Jesiis entered, and where He is now]. The "for us" Implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us. His followers, opening the way to us, by His intercession with the Father, as the Aaronlc high priest entered tlie Holiest place once a year to a superior: his peculiar function seems to have been, by God's special call, KiNG-pri'esi,- whereas no other patriarch-priest was also a God-consecrated king. Arst being—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to Jews), by mentioning the signittcancy of the name, righteousness—not merely righteous: so Christ. Hebrett Malc/ii means king ; Tzedek, righteousness. King of Snlein —not only his own name, but that of tlie city wliich he ruled, had a typical signiticance, viz., peace. Christ is the true Prince of pettce. The peace which He brings is the to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanotifled.
Christ's ascension is our promotion; and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, si nee Christ has taken up and set in tlie heavens the first-fruit of our lump, that is, the human Hesh. [Chrysostoji.] As John Baptist was Christ's forerunner on eartli, so Christ fruit of righleouaness. 3. Without father, Ac—Explained by " without genealogy" (so the Greek is for " witliout descent"), ct. V. 0, i. e., his genealogy is not known; whereas a Levitical priest could not dispense with the proof of his descent, having neither beginning of da)'s nor end of life viz., history not having recorded Ills beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. " Days" mean his time of discharging his function. So the eternity spoken of in Psalm 110. 4 is that of the priestly office chiefly, made like— it is not said tliat he was al)solutely "like." Made tike, viz., In the particulars here specitied. Nothing is said in Genesis of the end of his priestliood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents is ours in heaven.
CHAPTER VII.
Ver. 1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's. 1. thU Slelchlsedec—(Ch. 6. 20; Psalm 110. 4.) The verb does not come till V. 3, "abideth." king . . . prlest Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem—Jerusalem, i. e., seeing peace ; others make Salem distinct, and to be that mentioned (Genesis 33. 18; John 3. 23). the most high God—called also "Possessor of heaven and earth" (Gene-
Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's nottypically sis 14. 19, 22). This title of God, " the Most High," handed down by tradition from the primitive revelation, appears significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be " made like the Son of God." When Alford denies tliat Melcliisedeo was made like the Son of God in respect of his priesthood, oa the ground'that Melchisedec was prior in lime to our Lord, he forgets that Christ's eternal priestliood was aa archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was " made like" in due time. The Son of God is the more ancient, and
In the Phoenician god " Ellon," i. e, Most High. It is used to imply that the God whom Melchisedec served Is the TBUK God, and not one of the gods of the nations around. Bo it is used in the only other cases in which it Is found In the New Testament, viz.. In the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God. irhomet Abrmham—in company with the king of Sodom jGenesIs U. 17, 18). slaughter—perhaps defeat, as Alkord is the archetype: cf. ch. 8. 5, where the heavenly things are represented as the primary archetype of the Levilivat iranslaiet. So Genesis 14. 17 (cf. 15.) may be translated. Arioch, king of Ellasar, lived and reigned after the disasordinances. The epithets, "without father, <tc., beginnins oi days nor end, abideth continually," belong to ter. [Bemgbl.1 However, if Chedorlaomer, and Am-
Christ a Priest after the Ordeiof Melchisedec, HEBREWS VII. and 80, far more Excellent than Aaron.
whom, as the sacerdotal archetype (In God's purpose\ Melchisedec was made like! Thus compare the "consider," V. 4, in the case of Melchisedec, the type, with tne "consider" (Greek, contemplate attentively. Note, ch. 3. 1, a stronger word than here) in the case of Christ, the archetype. 6. he whose descent Is not counted from them —not from " the sons of Levi," as those " who receive the priesthood." This verse explains "without descent" (Greek genealogy in both verses, v. 3). He who needs not, as the Levitical priests, to he able to trace his genealogy back to Levi, received— GreeA:, "hath received tithes." hlessed Greek, " hath blessed." The perfect tense implies that the significance of the fact endures to the present time, him that had— "the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's prom-
Melchisedec only in respect to hia priesthood, and In so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. " The portraits of a living man can be seen on the canvas, yet the man is very different from his picture." There
Is nothing in the account, Genesis 14., to mark Melchisedec as a superhuman being: he is classed with the other kings in thechapter as a living historic personage: not as Origen thought, an angel ; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He wa probably of Shemitic, not Canaanite origin : the last independent representativeof theoriginal Sheraitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was tlie highise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (r. 7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests. 7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with Divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patrlarclis on their children: so Christ's blessing, Luke 24.51; Acts 3. 26. 8. Second pointof superiority: Melchlsedec's is an enduring, the Levitical a transitory, prlesthooii. As the law was a parenthesis between Abraham's dispensation of promise est and last representative of the Noaliic covenant, as Christ was the highest and ever-enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself tlie kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in tlie typical sense given above; but that he had not, as mortal men have, a beginning or end of life (7). A very improbable theory, and only to be resorted to in tlie last extremity, which has no place here. With Melchisedec, whose priestliood probably lasted a long period, tlie priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last tor ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (viz., his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, tiien Christ and he would now still be high priests, and we ehould have two instead of one (!). Tholuck remarks, " Melcliisedec remains In so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (v.ti) were required to be, and are not even mentioned by Moses. Tiie wife of Aaron, Ellsheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of tlie Jewish nation itself. As ni.m, Christ had no father; as Go>i, no mother , 4. eonsldrr—not merely see, but weigh with attentive conlemplnfion , the of grace, and its enduring fulfilment at Christ's coining (Romans 5. 20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchlsedec's typically-enduring priesthood, and its antitypical realization in our ever-continuing High Priest, Christ, here —in the Levitical priesthood, there—in the priestliood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes "He of whom it is witnessed that he liveth," for the more untypical, "He rvho is made like to Him that liveth." Melchisedec "livetli" merely In his official capacity, his priesthood being continued In Christ. Christ, on the other hand. Is, in HU own person, "ever-living after the power of an endless life " (u. 16, 25). Melchlsedec's death not being recorded. Is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth." 9. as I may so say—to preclude what he is about to say being taken in the mere literal sense; I may say Umt, virtually, Le\\, in the person of his father Abraliam, acknowledged Melchlsedec's superiority, and paid tithes to lilm. who recclveth tithes—(Cf. r. 5.) In Abraham Greek, "by means of (by the han<l of) Abraham:" through Abraham. "Payed tithes," lit., " hath been tltlied," i. been taken tithes of. 10. In the loins of his father—i. c, forefather Abraham.
fact, also—"To whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, lit., from) Ihe best of the spoils" (lit., the top of the heaj> ; whether of corn, the first-fruits of whicii, taken from the top, used to be consecrated to God; or of spoils, from the top of whicli the general used to take some portion for consecration to God, or for his own use). He paid "tithes of ALL," and those tithes were taken out of the topmostaiid best portion of the whole spoils, the patrlnrcli—In tlie Greek emphatically standing at the en<\ of tlie whole sentence : And this payer of titlie being no less a personage than " the patriarch," the first forefather and head of our Jewish rare and nation. See Note, v. 3, on Melchlsedec's Buperiorit.v as Bpecially consecrated king-prieil, atjove tlie other patriarch-priests. 5. song of lievi— I'/z., those alone wlio bi'loiiged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood, according to the law—sanctioned by .Jehovah
V/irist did not, in this sense, pay tithes in Abraham, for He never was In the loins of an earthly father. [Alford.J Though, In respect to His mother, He was " of the fruit of (l)avld's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He Is above the natural law of birth, so Is he above tlio law of tithes. Those alone born In the natural way, and so In sin, lieing under tlie curse, noeded to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only his flesh, not also the taint of the flesh, from Abraham. Bengei. remarks, The lilcss Ings which Abraliam had before meeting Melelilsedeo were the general promises, and the special one of a notvral seed, and so of Levi ; but the promises under which
(ch. f). I!);, of their brethren—with whom. In point of natural descent, they are on a level. thonj{hf*c.—though thus on a level by common descent from Abraham, they yet pay tithe to the Levltes, whose brethren they are. Now the Lcviles are suliordinate to the priests; and these again to Abmham, their comm(m progenitor; and Abraham to Melchisedec. " How great " (t). 4) then, must this Melcliisedec he in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now un»peakal)ly great must "the Son of God ' be, to
was comprehended, and the faitli for which Abraliam was so coinmeiided, followed after Abraham's meeting Melcliisedec, and being blessed by him: to which fact. Genesis 15. 1, "After tliese things," calls our atteullon.