Commentary on Hebrews and the Catholic Epistles John Calvin (continued)
CHAPTER 7
represented, even the Son of God. And by these words the Apostle intended to show, that the dignity of Melchisedec's priesthood was to be perpetual, while that of the Levites was temporary. 118
For he thus reasons, --- those to whom the Law assigns tithes are dying men; by which it was indicated that the priesthood would some time be abrogated, as their life came to an end: but the Scripture makes no mention of the death of Melchisedec, when it relates that tithes were paid to him; so the authority of his priesthood is limited by no time, but on the contrary there is given an indication of perpetuity. And this is added for this purpose, lest a posterior law, as it is usual, should seem to take away from the authority of a former law. For it might have been otherwise objected and said, that the right which Melchisedec formerly possessed is now void and null, because God had introduced another law by Moses, by which he transferred the right to the Levites. But the Apostle anticipates this objection by saying, that tithes were paid to the Levites only for a time, because they did not live; but that Melchisedec, because he is immortal, retains even to the end what was once given to him by God.
9. Levi also, etc. He advances farther, and says, that even Levi himself, who was then in the loins of Abraham, was not exempt from the same subordination; for Abraham, by paying tithes, made himself and his posterity inferior to the priesthood of Melchisedec. 119 But here one, on the other hand, may say, that in the same way Judas also of whose seed Christ was born, paid tithes. But this knot can be easily untied, when one considers two things which are settled beyond all dispute among Christians: first, Christ is not to be counted simply as one of the sons of Abraham, but is to be exempted by a peculiar privilege from the common order of men; and this is what he himself said, ``If he is the son of David, then does David call him his Lord?'' (Matthew 22:45;) secondly, since Melchisedec is a type of Christ, it is by no means reasonable that the one should be set in opposition to the other; for we must remember that common saying, that what is subordinate is not in opposition: hence the type, which comes short of the reality, ought by no means to be opposed to it, nor can it be, for such is the conflict of equals.
These five particulars, mentioned by the Apostle, complete the comparison between Christ and Melchisedec, and thus is dissipated the gloss of those who seek to show that the chief likeness between them is in offering of bread and wine. We see that the Apostle carefully, and even scrupulously, examines here each of these points; he mentions the name of the man, the seat of his kingdom, the perpetuity of his life, his right to tithes, and his benediction.
118Critics often make a difficulty where is none. The obvious meaning of this verse is given by Calvin, — continual succession, owing to death, betokened the unenduring character of the Levitical priesthood; but the perpetuity of that Melchisedec is proved by this, that he lives. To live often means to be perpetual; and to die intimates what is evanescent. The Levites were dying men, which showed the character of their office, Melchisedec is represented as not dying, which betokens that his office as a priest is perpetual. — Ed.
119Our version is "For he was yet," etc., {ἔπι}, here is not yet, but even, as in Luke 1:15, or then, as rendered by Stuart; ``For he was even (or then) in the loins of his father when Melchisedec met him.'' --- Ed