For This Melchisedec, King Of Salem, Priest Of The Most High God, Who Met Abraham As He Was Returning From The Slaughter
HOMILY XII
HEB. 7:1–3.
FOR THIS MELCHISEDEC, KING OF SALEM, PRIEST OF THE MOST HIGH GOD, WHO MET ABRAHAM AS HE WAS RETURNING FROM THE SLAUGHTER OF THE KINGS, AND BLESSED HIM: TO WHOM ALSO ABRAHAM GAVE A TENTH PART OF ALL; FIRST BEING BY INTERPRETATION KING OF RIGHTEOUSNESS, AND AFTER THAT ALSO KING OF SALEM, WHICH IS, KING OF PEACE, WITHOUT FATHER, WITHOUT MOTHER, WITHOUT GENEALOGY, HAVING NEITHER BEGINNING OF DAYS, NOR END OF LIFE, BUT MADE LIKE UNTO THE SON OF GOD, ABIDETH A PRIEST CONTINUALLY.
PAUL wishing to shew the difference between the New and Old Covenant, introduces the subject in many different places; and shoots from afar, and ringeth in the ears of [his] hearers, and exerciseth beforehand. For at once, even from the introduction of the Epistle, he laid down this as a foundation, saying, that to them indeed He spake by prophets, to us by The Son, and to them at sundry times and in divers manners, to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is High Priest after the order of Melchisedec, and having oftentimes wished to enter into [the subject of] this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and recovered them to feelings of confidence; then at last he introduces the discussion on the difference [of the two dispensations] to ears [as it were] in their full vigour. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture which saith, They hearkened not to Moses for littleness of spirit. For this cause having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference [of the dispensations].
[2.] And what saith he? For this Melchisedec, King of Salem, Priest of the Most High God. And, what is especially worthy of admiration, he shews the difference to be great by the Type itself. For as I [before] said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. For (saith he) this Melchisedec, King of Salem, Priest of the Most High God, who met Abraham returning from the slaughter of the Kings, and blessed him, to whom also Abraham assigned a tenth part of all. Having concisely set down the whole narrative, he contemplated it mystically.
And first from the name. First (saith he) being by interpretation King of righteousness: for Sedec means righteousness; and Melchi, King: Melchisedec, King of righteousness. Thou seest his exactness even in the names? But who is King of righteousness, save our Lord Jesus Christ? King of righteousness. And after that also King of Salem, from his city, that is, King of Peace, which again is [characteristic] of Christ. For He has made us righteous, and has made peace for things in Heaven and things on earth. What man is King of Righteousness and of Peace? None, save only our Lord JESUS Christ.
[3.] He then adds another distinction, Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually. Since then there lay in his way [as an objection] the [words] Thou art a Priest for ever, after the order of Melchisedec, whereas he [Melchisedec] was dead, and was not Priest for ever, see how he explained it mystically.
‘And who can say this concerning a man’? I do not assert this in fact (saith he); the meaning is, we do not know when [or] what father he had, nor what mother, nor when he received his beginning, nor when he came to an end. And what of this (saith one)? for does it follow, because we do not know it, that therefore he did not die, [or] had no parents? Thou sayest well: he both died and had parents. In what sense then [was he] without father, without mother? In what sense having neither beginning of days nor end of life? In what sense? [why] from its not being expressed. And what of this? That just as this man is so, from his genealogy not being given, so is Christ from the very nature of the reality.
See here is the without beginning. See here is the without end. As in case of this man, we know not either beginning of days, or end of life, because they have not been written; so we know [them] not in the case of JESUS, not because they have not been written, but because they do not exist. For that indeed is a figure, and therefore [we say] ‘because it is not written,’ but this is the reality, and therefore [we say] ‘because it does not exist.’ For just as in regard to the names also (for there King of Righteousness and of Peace are appellations, but here the reality of things actually existing) so these too are appellations in that case, in this the reality of things actually existing. In what sense then hath He a beginning? Thou seest that the Son is without beginning, not in respect of His not having a cause, for this is impossible: for He has a Father, otherwise how is He Son? but in respect of His not having beginning or end of life.
But made like unto the Son of God. Where is the likeness? That we know not of the one or of the other either the end or the beginning. Of the one because they are not written; of the other, because they do not exist. Here is the likeness. But if the likeness were to exist in all respects, there would no longer be figure and reality; but both would be figure. [Here] then just as in representations [by painting or drawing], there is somewhat that is like and somewhat that is unlike. By means of the lines indeed there is a likeness of features, but when the colours are put on, then the difference is plainly shewn, and [that] part is like and part is unlike.
[4.] ver. 4. Now consider (saith he) how great this man is to whom even the Patriarch Abraham gave the tenth of the spoils. Up to this point he has been applying the type: henceforward he confidently shews him [Melchisedec] to be more glorious than the very realities which existed among the Jews. But if he who bears a type of Christ is so much better not merely than the priests, but even than the forefather himself of the priests, what should one say of the reality? Thou seest from what a superabundance [of proof] he shews the superiority.
Now consider (saith he) how great this man is to whom even the Patriarch Abraham gave a tenth out of the choice portions. Spoils [taken in battle] are called choice portions. And it cannot be said that he gave them to him as having a part in the war, for on this account (he said) he met him returning from the slaughter of the kings, for he had staid at home (he means), and yet [Abraham] gave him the firstfruits of his labours.
ver. 5. And verily that are of the sons of Levi who receive the office of Priesthood, have commandment to take tithes of the people according to the law, that is, of their brethren, although they are come out of the loins of Abraham. So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they receive tithe from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests?
And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! what has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the first father both of our polity and also of the Jewish. But here he is exceeding bold against him, and shews that the uncircumcised person is far superior. How then did he shew that Levi paid tithes? Abraham (saith he) paid them. ‘And how does this concern us?’ It most particularly concerns you: for you will not be so contentious as to say that the Levites are superior to Abraham. ver. 6. But he whose descent is not counted from them, received tithes of Abraham.
And after that he did not simply pass on, but added, and blessed him that had the promises. Inasmuch as throughout, this it was that was regarded with reverence, he shews that Melchisedec was to be reverenced more than Abraham, from the common judgment of all men. (ver. 7) And without all contradiction, saith he, the inferior is blessed by the superior, i. e. in the opinion of all men it is the inferior that is blessed by the superior. So then the type of Christ is superior even to him that had the promises.
(ver. 8) And here men that die receive tithes: but there he of whom it is testified that he liveth. However lest we should say, Tell us, why goest thou so far back? he says, (ver. 9) And as I may so say (and he did well in [thus] softening it) Levi also who receiveth tithes was tithed in Abraham. How? (ver. 10) For he was yet in his loins when Melchisedec met him, i. e. Levi was in him, although he was not yet born. And he said not the Levites but Levi.
Hast thou seen the exceeding superiority? Hast thou seen how great is the interval between Abraham and Melchisedec, who bears the figure of our High Priest? And he shews that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing; which indicates the superior. This superiority passes on also to the descendants.
In a marvellous and triumphant way he cast out the Jewish [system]. On this account he said; Ye are become dull, inasmuch as he wished to lay these foundations, that they might not start away. Such you see is the wisdom of Paul, first preparing them well, he so leads them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is [only] the nature of material bodies, and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it readily inclines to the side of evil.
[5.] Wherefore we ought always to guard ourselves, lest at any time we should fall off to slumber. For Lo (saith one) he that keepeth Israel shall neither slumber nor sleep, and Do not suffer thy foot to be moved. He did not say, “be not moved” but do not thou suffer, &c. It depends then on ourselves to allow [this], and not on any other person. For if we are willing to stand stedfast and unmoveable, we shall not be shaken.
What then? does nothing depend on God? All indeed depends on God, but not so as that our free-will is impaired. ‘If then it depend on God (saith one), why does He blame us’? on this account I said, ‘so as that our free-will is not impaired.’ It depends then on us, and on Him. For we must first choose what is good; and then He contributes what [comes] from Himself. He does not anticipate our wishes, lest our free-will should be impaired. But when we have made our choice, then great is the assistance He contributes to us.
How is it then that Paul saith, not of him that willeth, if it depend on ourselves also, nor of him that runneth, but of God that sheweth mercy?
In the first place, he did not introduce it as his own opinion, but inferred it from what was before him and from what had been put forward [in the discussion]. For after saying It is written, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, he says, It follows then that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Thou wilt say then unto me, why doth He yet find fault?
And secondly that other explanation may be given, that he represents all as His, whose the greater part is. For it is our’s to choose and to wish; but God’s to accomplish, and to bring to an end. Since therefore the greater part is of Him, he says all is of Him, speaking according to the custom of men. For so we ourselves also do. I mean for instance: We see a house well built, and we say the whole is the Architect’s [doing], and yet certainly it is not all his, but the workmen’s also, and the owner’s, who supplies the materials, and many others’, but nevertheless since he contributed the greatest share, we call the whole his. So then [it is] in this case also. Again, with respect to a number of people, where the many are, we say All are: where few, nobody. So also Paul in this place saith, not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
And herein he establishes two great truths: one, that we should not be lifted up: even shouldst thou run (he would say) even shouldst thou be very earnest, do not consider that the success in well doing is thine own. For if thou obtain not the impulse that is from above, all is to no purpose. Nevertheless that thou wilt attain that which thou earnestly strivest after is very evident; so long as thou runnest, so long as thou willest.
He did not then assert this, that we run in vain, but that, if we think the whole to be our own, if we do not assign the greater part to God, we run in vain. For neither hath God willed that the whole should be His, lest He should appear to be crowning us without cause: nor again our’s, lest we should fall away to pride. For if when we have the smaller [share], we think much of ourselves, what should we do if the whole depended on us?
[6.] Indeed God hath done away many things for the purpose of cutting away our boastfulness, and still there is the high hand. With how many afflictions hath He encompassed us, so as to cut away our proud spirit! with how many wild beasts hath He encircled us! For indeed when some say, ‘what means this?’ ‘of what use is this?’ they utter these things against the will of God. He hath placed thee in the midst of so great fear, and yet not even so art thou lowly-minded; but if thou ever attain a little success, thou reachest to Heaven itself in thy pride.
For this cause [are] the very rapid changes and reverses [which occur]; and yet not even so are we instructed. For this cause are there continual and untimely deaths, but our thoughts and feelings are as if we were immortal, as if we should never die. We plunder, we over-reach, as though we were never to give account. We build as if we were to continue here for ever. And not even the word of God daily sounded into our ears, nor the events themselves, instruct us. Not a day, not an hour can be mentioned, in which we may not see continual funerals going forth. But all in vain: and nothing reaches our hardness [of heart]: nor are we even able to become better by the calamities of others; or rather, we are not willing. When we ourselves only are afflicted, then we are subdued, and yet if God take off His hand, we again lift up our hand: no one has the thoughts and feelings that become a human being, no one despises the things on earth; no one looks to Heaven. But just as swine turn their heads downwards, stooping towards their belly, wallowing in the mire: so too the great body of mankind are defiling themselves with the most intolerable filth, without being conscious of it.
[7.] For better were it to be defiled with unclean mud than with sins; for he who is polluted with the one, washes it off in a little time, and becomes like one who had never from the first fallen into that slough: but he who has fallen into the deep pit of sin has contracted a pollution that is not cleansed by water, but needs long time, and strict penitence, and tears and lamentations, and more wailing, and hat more fervent, than ye display over your dearest friends. For this defilement attaches to us from without, wherefore we also speedily put it away; but the other is generated from within, wherefore also it is with difficulty that we wash it off, and cleanse ourselves from it. For from the heart (saith He) proceed evil thoughts, fornications, adulteries, thefts, false witnesses. Wherefore also the Prophet said, Create in me a clean heart, O God. And another, Wash thine heart from wickedness, O Jerusalem. (Thou seest that it is both our [work] and God’s.) And again, Blessed are the pure in heart for they shall see God.
Let us become clean to the utmost of our power. Let us wipe away our sins. But how it is possible to wipe them away, the prophet teaches, saying, Wash you, make you clean, put away your wickednesses from your souls, before Mine eyes. What is before Mine eyes? Because some seem to be free from wickedness, but only [seem so] to men, whilst to God they are manifest as being whited sepulchres. For this cause He saith, “so put them away as “I see.” Learn to do well; seek out judgment, do justice for the poor and lowly. Come now, and let us reason together, saith the Lord: and though your sins be as scarlet, I will make you white as snow, and if they be as crimson, I will make you white as wool. Thou seest that we must first cleanse ourselves, and then God cleanses us. For having said first, Wash you, make you clean, He then added I will make you white.
Let no one then, [even] of those who are come to the very extreme of wickedness, despair of himself. For (He saith) even if thou hast passed into the habit, yea and almost into the nature of wickedness itself, be not afraid. For, for this cause taking [the instance of] colours that are not superficial but almost united with the very substance of the materials, He said that He would bring them permanently into the opposite state. For He did not simply say that He would wash us, but that He would make us white, as snow and as wool, in order to suggest good hopes for us. Great then is the power of repentance, at least if it makes us as snow, and whitens us as wool, even if sin have first got possession and dyed our souls.
Let us labour earnestly then to become clean; He has enjoined nothing burdensome. Judge for the fatherless, and do justice for the widow. Thou seest on every side how great account God makes of mercy, and of standing forward in behalf of those that are wronged. These good deeds let us pursue after, and we shall be able also, by the grace of God, to attain to the blessings to come: which may we all be counted worthy of, in Christ Jesus our Lord, with whom to the Father and also to the Holy Ghost, be glory power honour, now and for ever and world without end. Amen.