Melchizedek — Sermon 1
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
THE FIRST SERMON of the History of Melchizedek: wherein is also handled the deliverance of Lot, done by Abram.
Genesis 14:13–16 13 Then came one that had escaped, and told Abram the Hebrew who dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: who were confederate with Abram.
14 When Abram heard that his brother was taken, he brought forth of them that were born and brought up in his house, three hundred and eighteen, and pursued them unto Dan.
15 Then he and his servants divided themselves against them by night, and smote them and pursued them unto Hobah, which is on the left side of Damascus.
16 And he recovered all the substance, etc.
WE are to proceed in the history which yesterday we began with all concerning Lot's deliverance. And first we may behold the great goodness & favor of God towards Abram, in giving him the means for the rescuing of him. And mark why Moses especially says (That one which had escaped, came unto Abram the Hebrew) True it is, that this word is not spoken by way of reproach: For the Tribe of Eber was there so called: And Eber, was descended of Sem (as heretofore we have declared) so that now God had separated Abram in such sort, as that he should not be tainted or polluted amongst the Canaanites. Nevertheless however it is, Moses gave him this title, as if he should have said, Thou art but a stranger & a newcomer guest in the land of Canaan. And besides, no marvel though there was no account made of him, since he had neither kinsfolk nor yet friends there. And yet for all that, God granted him such favor and privilege, as that when time and place served, he was advertised of the evil that was betide his Nephew that he might help to rescue him.
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
Now Moses adds, that he was in league with some of his neighbors. And yet we see that he was not long before driven to wander from place to place, this way and that, by reason he was everywhere discourteously entreated: for wherever he came, he was still driven to the worst. In very deed, God had commanded him to tread over the land far and near, to try him, albeit, he was before that driven of necessity to do it. Now there is no doubt but that his virtues had gotten him such credit and authority, as that he was accepted among them, yea even the chiefest men of that country made account of him as of their friend, and allied with him to join together one with another. And yet this is certain, that all the virtues in the world cannot sometimes afford a man any such good turn: except these two things concur together with them: The one is, that they which behave themselves justly & soundly: will first conform their lives according to the prescript rule of the word of God, and so long as they serve God, they will also show a humane affection unto their neighbors, and thereby redeem unto themselves many times, peace, and stay the malice of those which otherwise would be ready to grieve & vex them. And in very deed, Saint Peter in handling of this argument, when as he exhorts, servants to well-doing, and to serve those whom they are bound to serve, says: That they may thereby obtain such favor as not to be stricken nor hardly dealt withal. Howbeit (says he) however it is, If you endure grief, and suffer wrong for well doing, and yet by the testimony of your own consciences, you take it patiently, then are you worthy of thanks before God. And this is it that we are here in this place to note.
Now the second is, That God blesses all those which so justly walk, and mollifies the hearts of men towards them. When then we hear it here said, That Abram had some to join with him, no doubt of it, it may easily be seen, that they were such as before time no whit liked of him, or else such kind of men as sought to live riotously and upon the spoil: for in very deed such men were inclinable enough to join with him. Howbeit, to say the truth, this alliance of theirs was to continue but only for a time. For it is certain, that Abram would never converse with those whom God had already condemned, although he stayed their execution: and it had been also contrary to
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
the promise. And therefore Abram stood always upon a sure ground, because he would not lessen the blessing promised unto him. Nevertheless, however it was, yet did he never refuse to ally himself with them, because he might thereby have been peaceably, and not be as it were a prey and spoil amongst them, whereby we are admonished, as I have already said, so to converse with men, yea although they should be as it were sharp pricks to prick us, despitefully to entreat us, and maliciously and hardly to deal with us, yet should we yield unto it, because they might perceive that we desired nothing but peace, & the procuring of their welfare. And although they went about by all means possible to hurt, and injuriously handle us: yet notwithstanding should we still rest in this hope, that God would change their cursed and venomous hearts, or else so bridle them, as that although we were as sheep amongst a sort of ravening wolves, yet that we shall be guarded and warranted by the hand of this heavenly shepherd. Thus we see what we are hereby to learn.
Now the cause of the war is eftsoons set down unto us, in that Abram seeing his kinsman taken prisoner, took arms upon him.
They had long before that, given him many occasions to fall out with them: and yet all the damage they had done him, and all the loss that he had received at their hands, could never induce him to make war. He bore all those things patiently: but the only captivity of his
Nephew moved him thereto. Here a question might be asked, whether it was lawful for Abram to take Arms upon him yea or no: for although (as we say in common proverb) that blood cannot lie, and that he might have such an affection to recover his Nephew, as that it could not be imputed to him as a fault: yet nevertheless he must hold this for a general rule:
That it is not lawful for any man whatsoever, to take Arms upon him. For it is God alone that must do that. It is he (as S. Paul says) who arms Kings & Princes. And when he says, That it is they that have the right and superiority to punish the wicked, he says, Behold why they carry the sword, It is not because they should usurp it at their pleasure, and do with it as it pleases other men. God then must be the Author thereof. Thus you see why I have said, that no man
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
may use force and violence, without he receive the same from him to whom it belongs. And therefore there are none but Kings, Princes, and Magistrates, that may take Arms upon them, and with whom men may join themselves. And this is a point upon which we must surely ground ourselves and stand upon:
For, what a thing were it for every man to take the fields when any wrong were done him. Without doubt that were to bring a horrible confusion everywhere. Moreover, Saint Paul, to keep us within compass, and to exhort us unto patience, alleges that saying of Moses in his Canticle, Vengeance is mine, saith the Lord.
Whereupon he concludes, that we must give place to wrath and anger. God takes this office of revenge unto himself if there be any extremity and wrong committed, because it is his office to punish the same: now then, if every man shall take this upon him, and that every private man shall thrust himself in, to be revenged, no doubt of it that man robs God of his honor and right, as if he would exclude him quite and clean out of all. To the end then that we give place unto ire: that is to say, if we will have God to show himself to be our protector and defender, and be avenged of our enemies, and take our wars in hand, we ought all be quiet and peaceable. For, he that shall arm himself, robs God as I have already said, of the jurisdiction which he gives to himself for the defense of his. To be short, private persons ought not only to abstain from all kind of violence but also to have a quiet and peaceable mind to suffer, whenever it shall please God to humble them. And in the meantime,
(as Saint Peter exhorts us) we are to recommend both our souls and lives to him, who is both the protector and owner of them. And yet nevertheless we see here how Abram was approved (for Melchisedech in blessing him says, That the victory which God had given him was guided by him) although he was but a private man, for he was neither king nor prince: but dwelt in the land of Canaan as a stranger. Howbeit, here is one thing first of all to be noted of us, that he had been already constituted and ordained to be Lord and master of this country. And although the possession thereof was not as yet given him, yet for all that, the right and title thereof belonged unto him. For God had pronounced it by his own mouth, saying,
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
Behold this land is thine and to thy posterity. And therefore Abram is not to be accounted of as of the rest, seeing that God himself had testified unto him that he gave him the possession of this land, although he presently enjoyed it not. Now then we must look into the difference that is between Abram and others. For if any man shall reply and say, that it is not enough that he was the right owner of it in succession of time: yet are we hereupon to note:
That the example which we here read is like unto the example of Moses. For, when as Moses slew the Egyptian, yet was not the time of the redemption of the people as then come. For it was forty years after: & yet notwithstanding Moses forbore not to execute with the sword: neither can it be said that it was rashly and foolishly done because God approved the fact. And S. Stephen namely recites, That Moses thought that his brethren had known that God had ordained him thereunto, and had appointed him that office. And therefore
Moses thereby declared that he thrust not in himself into that action as of himself. And in very deed, forty years after when God called him, he disabled himself, & used all the reasons & shifts that possibly he could to avoid himself out of that Commission. Wherein he showed that he had not done that act upon any foolhardiness:
And God himself also therein declared, that he had reserved his servant, in making him commit that act alone, to employ him afterward when time should serve, in matters of greater importance. And therefore God might for once give leave and liberty unto his servant Abram, to exercise the force of the sword, although he was not as yet put in possession of the land which he had promised him. And besides, we are also to note, that God gives oftentimes singular motions unto his servants, which we must not draw unto ourselves to follow. Whereof we have a most excellent glass to look into in the book of the Judges: for, whereas that book speaks of certain men whom God had stirred up to aid his people, the same are so many testimonies unto us, to show that we should not think, that there is always an assured & certain election when any one man should be armed with the sword and with authority.
Did Gideon know certainly that he was chosen? No, surely he did not. Neither yet Sampson nor any of the rest. I shall not need to
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
recite three or four of them: for as I have already said, as many as there are spoken of were chosen of God, and yet they themselves knew it not. We see how Gideon doubted & was in great perplexity: and therefore would have God give him a manifest token of his vocation & calling: and a man would have thought, that when he had obtained the thing which he craved, that it should have redoubled his courage: and yet it fell not so out with him. For we see that he was very timorous. And yet God had so chosen & appointed him for the deliverance of the people, as that with 300 men he discomfited a great number, yea even a great & mighty army. And yet all that which is here recited unto us, is not for us to make a general rule thereof. For it were a mockery and a foolish argument for us thus to reason. See how God has redeemed his Church from the tyranny of the wicked and infidels, by the hands of Jephthah,
Sampson, and Gideon, and such like. And therefore when we see the children of God unjustly oppressed, that it shall be lawful for us to take Arms upon us to aid them: Now, this were too too horned an argument.
For it were meet that we should have the spirit of those whom we pretend to have, that is to say, That we should be assured that God has also called us thereto. And why? because as I have already said, they had their particular motions, as if they had been privileged thereunto by a public law. And we are in all things to note, that when God works extraordinarily, being grounded upon his word, that privilege is not for us to be usurped. For it is the Office of a King or Council, to grant a privilege to any, neither is it for me to know the reason why he does so: for if I shall do the like that he does which is privileged: I shall join myself with him that would separate himself from the common order. For we must leave the authority of Kings and Magistrates to do whatsoever they know to be best for the common weal: and it is great reason we should do so. And therefore so often as we shall see God minded to remember the redemption and deliverance of his Church by such as he has ordained to be as it were ministers of his own preparing, we must understand, these to be singular acts past from his own hand, & those men to be chosen by him: and armed also by his authority and power, But to say, that
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
every man may take upon him to do as much, the same would bring, as I have already said, horrible confusion. Thus we see what we have to learn as concerning that matter which is here recited unto us of Abram. To wit, that God had already given him a token, that he had not in vain constituted him lord & master of the country of Canaan. And besides, he gave him also a little taste that his successors should enter the land: and that whatever forces should come against them, yet that they should no way let them from conquering the whole land. And although the Army of those kings of whom we yesterday spoke, was not passing thirty or forty thousand, yet nevertheless Abram had only but those of his household, which were but 300 and 18 men. Now for any man to say that they were experienced soldiers, were a very mockery: because Abram was never brought up in the wars, he knew not which way to handle either sword or Target. And it is so far off for him to be the more confident & bold by reason of those confederates that came with him, as that it was an occasion to make him the more afraid. For they might have alleged and said thus, Why this same stranger goes about to have all our throats cut. For do we not here see four victorious kings which have spoiled Sodom & Gomorrah, and all their neighbour Cities about them, and shall we think to do any good to set upon them? surely in so doing, we shall as it were cast ourselves wittingly and willingly away. And therefore Abram seeing himself thus distressed, should in the common opinion of man, rather desist and live in peace. Now at the first sight, it should seem to be a great folly for him to take the war upon him with CCC. and xviii. men, and himself being a silly old man, become their Captain: he that never knew what either war or battle meant, as we have already said, & yet would hazard the casting of himself away so fondly. And therefore we are the more earnestly to observe that which I have already touched: to wit, that God would thereby show him, that when he intended to put his successors in possession of the land, that it was an easy matter for him to do it, by reason of that noble victory which he had given him, a thing not to have been believed, if a man would have judged thereof according to humane reason. Here we see in sum, what we are to learn as touching this
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
point where it is said, That Abram armed his household men. We see by this, with what wisdom God endued him, although he had never been trained in the wars, neither yet acquainted with any stratagems or warlike policies, whatsoever: and yet notwithstanding we see that he surprised his enemies, charging them suddenly in the night, yea even then when they thought themselves most safe and sure being thoroughly fraught with good meats & strong drinks: and solacing themselves with the joy of the spoile of Sodom and Gomorrah. Now we know that after such victories there is much riot and filthiness committed. And yet Abram had so much cunning as to surprise his enemies: although in very deed, the former victories which his enemies had obtained, had been enough greatly to have daunted him. And again, his so sudden and speedy coming must needs bring with it a great to do and tumult: had not God by his holy spirit governed the same. By this we are to understand, that GOD would needs take this matter in hand by him: and not only for Lot's sake, but also because he should know, that the promise of GOD was neither vain nor frivolous, when as he had given him the dominion and superiority over the whole land of Canaan. And this is that in sum which hereby we are to learn.
It follows after (that the King of Sodom came unto him) which is to magnify the great favor and grace that God bears unto Abram.
For, we have already alleged the saying of Ezekiel, where it is said, That the Sodomites were extremely proud, which was the very spring head of all the enormities that provoked the vengeance of God, utterly to root them out. Now how proud soever the King of Sodom was, yet was he glad to come and do homage to Abram, because he knew that both his life and all his Country were due to him.
Hereby then we see, that it was God which had the direction in this matter, and blessed his servant Abram. True it is, that it had been much better for him not to have gone out of his Tent to the hazarding of himself so dangerously: But it was GOD that stretched out his hand unto him, because he would have him know by experience, his power and aid in the matter. This consequently, greatly profited Abram: For if he had tarried in his house without
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
understanding the like defense of GOD, without all doubt he had never been so rightly confirmed as afterward he was. And therefore we see, that when GOD sends us any afflictions, although at the first they be never so hard and grievous, yet for all that, in the end, the issue of them is profitable and beneficial to our good. For, as S. Paul says, Patience engendereth trial. To the end we might effectually know, that it is God which has succored us: and when we once know that, we might more and more be confirmed to trust in him. And hope never makes us ashamed: for, whoever shall have recourse to God, shall never be confounded. And therefore we see, that we can never rest quiet and be peaceable, until such time as God shows us why he has afflicted us, and that in the meantime, he makes us to feel that it is for our good, and so consequently we have occasion to bless him, and call upon him more assuredly. Thus we see what we are here to observe as concerning this point. Now where it is said, that the king of Sodom came unto Abram, he adds anon after, (that Melchizedek king of Salem, offered also bread and wine.) And for as much as he was the high Priest of God, that he blessed Abram: and that Abram gave him the tithe of all the spoil. Here we see as notable a history as any is in all the holy scripture, and not only an history, but such a one also as is a lively image to represent our Lord Jesus
Christ, as in the 110th Psalm it is written.
For, it is not without cause there set down, that God had sworn and would not repent him thereof, that he would never break the solemn oath which he had made. That is to say, That Jesus Christ is a Priest for ever after the order of Melchizedek. If there were nothing else but the history thereof, we see that Melchizedek is called God his Priest: howbeit however it is, yet is he most like in estate and degree unto Abram, but wants a great piece of it. For, as we shall hear after, Abram is called the father of all the faithful and of the whole Church, and that all such as are the children of God, must be his spiritual children. And therefore Melchizedek in one respect must needs be his inferior. It is far from the meaning of Moses, to prefer him before Abram, as the Apostle very rightly does, as hereafter we shall see. Some have thought this to be Shem: but there is no likelihood of any truth therein. For if it had been so, would
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
Abram have tarried so long before he had seen the Patriarch Shem, of whom he was descended? No doubt of it he would at the first have gone unto him, & have dwelt with him: for he was king of Salem. And in very deed, Abram might very well have shielded himself under his protection, but he wandered all the country over: and all that while there was no mention made of Melchizedek.
Moreover, it was not without good cause noted of the Apostle, that Melchizedek had neither father nor mother without beginning & without end, as if he had been an immortal man immediately descended from heaven, not but that Melchizedek was a man: but the Apostle his meaning is to show, that he is brought in as though he had never been born. For, no man knows who was his father, nor yet who was his mother: no man knows his kindred nor yet how he lived: and besides, no man knows where he died: and yet he is a priest of the living God. Nevertheless, he manifestly showed himself, and eftsoons hid himself, and was buried, but no man knows how nor when. Whereupon the Apostle shows, that he was a figure of our
Lord Jesus Christ, who although he be the everlasting son of God, yet notwithstanding he had no father after the common manner of men, because his divine essence is spiritual and eternal: and was also miraculously conceived by the holy Ghost, beyond the order of nature. And although he be dead, yet he lives forever: yea and has obtained life for us, in that he died for us. And therefore he is without beginning & without end: without beginning, because he is
God eternal: and without end, because we live forever in him, as it is said by the Prophet Isaiah, Who shall tell the line that shall come of him? The Church, by the virtue & power of our Lord Jesus Christ is immortal: & therefore by a far stranger reason, must he needs be without end.
But we will hereafter handle this more at large, and at this time briefly run it over, to show that it was not Shem. See then why David also especially counts the redeemer that should come, unto
Melchizedek. However, before we go any farther, we are to note, that it was a wonderful grace of God, that Melchizedek could so purely keep himself, considering that all the land at that time, was full of idolatry: for Abraham his father's house was a den of idols, as
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
heretofore we have said, and as the holy Ghost witnesses unto us by the mouth of Joshua. Seeing then that all was so corrupted in the land of Chaldea, which was very nigh unto the place where Noah dwelt, where he had continually lived, that Shem and such as he was were there also: seeing then that the devil had perverted and so foully defiled the service of God, how is it possible that in the land of Canaan, where the people are wicked, where there is nothing but impiety, contempt of God, and rebellion, where there is nothing but iniquity, deceit, cruelty, and violence, that yet there should dwell a priest of the living God? By this we may see how God oftentimes has his church, as a man would say, raked up in the ashes, and in the judgment of men not to be seen: but it suffices that God knows it.
Whereof we have here a testimony in Melchizedek. A man would have thought that there had not been at that time one man that worshipped God sincerely and simply:
For, seeing that the grandfather of Abraham and all his kindred were given to devilish errors, and served Idols, what must we think of the rest? A man would have then judged that the Church of God had been utterly abolished: but we may see, that he had reserved a little seed thereof, when as his will was, that Melchizedek should be a Priest there, yea even in such a land as more exceeded in all iniquity than any of the rest. Let us then apply this to our own use: for, this is a dangerous temptation for us to think that God has no church in the world: for then it must fall out, that his promise is vain and of none effect. And besides, when a man thinks himself to be left alone, he becomes so careless and negligent, as that he falls into despair: as we see how nearly Elijah was drawn into it when as he said, what shall become of this gear? For, they have killed thy
Prophets, have set up their Idols in every place, and my self am left alone. He was as it were like a poor dismayed man, being ready to cast himself headlong into the bottomless pit of despair. But what?
God comforted him and said unto him, That he had as yet reserved unto himself seven thousand, that is to say, a great number, that had not bowed their knee unto Baal. So then, as I have already said, our faith should be marvelously shaken, yea utterly overthrown; If we should be persuaded of this, that God had so forsaken the world, as
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
that he had no Church left in it. And therefore let us learn, not to judge by the outward sight of the eye, whether there be a Church, or no: but let us rather renounce our own insight: because we are advertised, that God will many times have a little seed of it lie hidden: as the grains of corn are not seen so long as there lies a great heap of straw upon it, because the grains are small and few which are covered with it. Even so it seems sometimes, that all the faithful servants of God, are here quite and clean rooted out from the face of the earth: however, the Lord has incomprehensible means for the upholding of his: and he must needs be continually worshipped and served, not that he does look for a great, glorious, and pompous multitude in his Church: but it may suffice us that he knows who are his. And so let us depart from all iniquity, that we might call aloud upon his name, and join ourselves with our brethren, although we know them not: For that depends upon God his adoption, when as he witnesses unto us by his holy spirit, that he has a great number of faithful ones, neither is it needful that we know them. Wherefore it is his will and pleasure that they should be dispersed throughout the face of the whole earth, and have no reputation before men: but be contemptible and despised persons, and to be short, to be no more known and esteemed of, than if they lay trodden under men's feet.
And thus much for this: and yet we are to gather from this place some exhortation, which is, not to follow the multitude.
For, Melchizedek might have fallen to idolatry as well as the rest, if he had had a regard to that which they did: for, there was nothing all there about, but a very pollution of the service of God, and yet he continued in that which he knew to be good and just, according to that which God had instructed him in. Neither was there any law at that time written: but God had given him so much knowledge, as well by Noah, as by Shem, as was necessary to salvation. Now if so small an instruction as Melchizedek had, constantly established him in pure religion, how shall we be able to excuse ourselves, when as God daily represents himself unto our ears, that he has set down a law which shows us how he will be worshipped and served, has given us prophets to explain it unto us, and has given us also a gospel, which is a trumpet to sound not only into our ears, but also
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
thoroughly to pierce both our thoughts and affections? when God then has so many means to keep us within compass to serve him purely and sincerely, if we then decline from the same, and be transported away by men, and under a color that we see such a custom bear sway, that such an abuse rules and reigns, and is received and accepted, and that we dwell and live amongst infidels and idolaters: what a condemnation shall that be unto us, seeing that Melchizedek so constantly and firmly persisted and stood soundly in his faith and belief?
Let us therefore lift up our eyes unto God, have our ears fixed as it were unto his word, and all our senses attentive, that we be never carried away, although we should be tossed up and down here below as it were in the sea, and driven to and fro with winds and tempests: and that if there were a people that should hold a religion, and that there should be some great king that would have them, thus and thus to govern themselves, yet let us learn to hold us always unto our God alone, and that it is enough for us, to beware that we never decline from the way which he has showed unto us by his word: and that the bright shining light of the law and the gospel be ever before us, and that we shall never err, so long as we know
God to be our guide and leader. Thus we see what we are to learn from the example of Melchizedek.
Let us now come to the text of Moses: It is said that Melchizedek king of Salem, offered bread and wine, and was a priest of the living
God, and blessed Abram. It is meet that this text be resolved: That Melchizedek, inasmuch as he was a king, received Abram, and gave unto him bread and wine for the refreshing of his people: and being by quality, a Priest, blessed him, and that Abram also gave him the tithe of all the spoil. Here we see, that Melchizedek is set before us both as a King and a Priest. Now here we are to distinguish, of the diverse acts, by the several offices. For as I have already said, in as much as he was a King, he dealt liberally with Abram: he refreshed him and all his company: and for as much as he was a Priest, he blessed Abram. Now, it was a common thing amongst the ancient
Fathers, for every king to be a priest: and the very profane people do show, that that was used in many Countries. For, Kings were not
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
contented with their kingly estate, but desired also through ambition to be Priests, because they thought it to be a more holy dignity, than the majesty of a King. And thus we see why they would oftentimes be Priests. And in very deed we see, that that was a most ambitious desire, and that they which coveted credit and estimation, would always aspire and climb that way: but however it is, it is certain that Moses recites this as a singular thing in Melchizedek.
Nevertheless we see, that God has in his law made a difference between the one and the other, and will not have them both to rest in one person. And Moses was as excellent a man in all perfection of virtues as ever was born in the world: and yet would not God for all that, have him to be a Priest also, but would have his brother Aaron to take upon him the office, because Moses had enough to do with the civil government that was laid upon him. And in very deed we see how Uzziah was punished: for, being a king, he was arrogantly puffed up, to take upon him the usurpation of the priesthood: and for only sensing upon the Altar with frankincense, he was stricken with a leprosy, put to great shame, and made a recluse all the days of his life. And yet for all that, it seemed that his devotion was good, or at least, that he was to be excused. Yea but God did not punish the outward act only: for he knew well enough the pride of king
Uzziah's heart. And besides, it is said, That obedience is better than all the sacrifices in the world. And because he thrust himself into an office which God expressly forbade, and troubled the vocation and order which should have been inviolably kept, we see wherefore he is punished. And for so much as he would not content himself with his estate and degree, therefore it was meet that he should be made infamous and detestable, and be quite and clean separated from the company of men. Thus we see that in the law were two things which were not tolerated to be in one man, to wit, kingdom and priesthood. And therefore seeing it is so, we must conclude, that this example which is here set down is absolutely singular, and appertains not unto the law. True it is, that at that time, the law was not as then written, and the Tribe of Levi was not yet in the world, to take upon it the right of the priestly dignity: however this example is here set down unto us for instruction, to the end the law might
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
remain in her full strength, and the Church thereby might be edified, as appears by the Psalm by me alleged. And therefore we must conclude, that it was not spoken of Solomon, nor yet of any other king descended from the Stem of David: For, if they were kings, they must not have intermeddled themselves with the priesthood, for if they did, they were Apostates. Wherefore, when it is said, that there should be a king a figure of Melchizedek, and according to his order and estate: that shows that it was not spoken of the whole race of David, which was descended of him according to the flesh, saving until such time as we come unto the high priest our Lord Jesus Christ. True it is, that he is the son of David and of his seed. But there is in him an especial yea an only regard to be had: which is, that he made an end of the priesthood of the law, because his kingdom is spiritual: and that is it also, that shall make an end of this earthly kingdom, which was established but for a time, and that until his coming.
Now, when it is called perpetual: the meaning is, that he has continued in the person of the redeemer. And therefore this is it that we are to observe out of these words of Moses, when he says, That Melchizedek was king of Salem, and that he was withal a priest. We see then, that these two offices belong to none but unto our Lord
Jesus Christ: according to that rule which God has set down in his law: and therefore we are out of all doubt that it was the priesthood of Jesus Christ which was showed unto Abram: to the end his faith by that means might be sealed and the better confirmed. For, since the body was not seen, it behooved that there should be some shadows at the least thereof. And therefore had the fathers the shadows of it for the upholding of their faith, still looking for the appearing of Jesus Christ. They had (I say) shadows and figures. And although that be not to us common with them: yet is it very profitable for us. For, we are to gather, that Jesus Christ was not sent in haste unto us, neither yet that God determined in a minute of time to send him unto us for our redeemer: for he was already the very true redeemer, although he had not as yet taken upon him our nature, nor yet manifested, neither yet the gospel published.
Whereupon we see, that the faith which we have at this day extends
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
itself far and wide. And the Gospel has been from the beginning: in such sort as that the ancient Fathers were built upon our Lord Jesus
Christ, and that in him was their hope and salvation: to be short, that is an help which is not to be contemned. But when we shall compare the shadows with the body, we shall see that our redemption is more to be wished, than the state of the Fathers. And therefore we see, why it is said, That blessed are the eyes which saw that, that the Disciples had seen: for many kings and prophets had an earnest desire to enjoy such a sight, and yet could never attain unto that which they sought for: but contented themselves with an assured confidence that the promise of God should be accomplished in time convenient: as hereafter we shall see, when as Jacob in passing out of this life said, I shall see thy saving health O Lord, and will put my confidence therein. Now then, when we shall make such comparison, we have wherewithal mightily to be strengthened, and to be angry at whatsoever the devil may thrust in, to withdraw us from the purity of the Gospel: and be so much the more stirred up to embrace our Lord Jesus Christ, seeing that he has brought the full and perfect truth of that which was figured in the law. Thus we see how we are to benefit ourselves by this place of scripture.
As touching Melchizedek his dwelling place, it is most likely to be true that it was Jerusalem however, there has been a compounded word Jebusalem, by reason of the Jebusites that occupied that place there. However it is, that was the City wherein Melchizedek had been, and there also where Jesus Christ exercised his office of priesthood, not only when he preached the Gospel, but also when he was crucified for us, and offered up a holy oblation unto God his father, to reconcile us unto him forever, and to cleanse us of all our sins.
Let us now prostrate ourselves before the majesty of our good God, in acknowledging our offenses: beseeching him to receive us to his mercy. And seeing that we are condemned as of ourselves, that we might by the means of the redeemer which he has given us, be delivered from the curse, in which we should be plunged, if it were not that he had redeemed us by his infinite goodness: and that as he has stretched out his hand to pull us unto our Lord Jesus Christ, that
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
he would more and more confirm us in such perseverance of faith, as that we might cleave unto him, and never be withdrawn from him by any temptations of this world. But that we should rather fight against all the alarms wherewith Satan should set upon us, until such time as we do come unto that everlasting kingdom, which was prepared for us before the creation of the world, and which was so dearly purchased for us. That it would please him to show not only unto us this favor, but also unto all people, &c.