48 SECT. Heb. He was therefore superior to the Levitical priests. of their brethren 6 But he whose him that had the less is blessed of the only to tithe the people that is their brethren, take tithes of the viii. though indeed coming as well as themselves, people according to out of the loins of Abraham: But he of whom the law, that is, we have now been speaking, whose pedigree is though they come not reckoned from them, nor had any relation out of the loins of at all to the Abrahamic family, took tithes of Abraham. Abraham himself, and even blessed him who had descent is not countreceived the promises, so much celebrated in ed from them, re7 your history through every generation. But ceived tithes of Awithout all contradiction, the inferior is blessed braham, and blessed of the superior, rather than the superior of the in- promises ferior: so that while pronouncing this blessing 7 And without upon Abraham, Melchizedec evidently acted all contradiction, the in an higher character than the patriarch him- better. self sustained at that time, and in that circum8 stance. And again, it may farther be observed 8 And here men for the illustration of this argument, that here, that die receive under the institution of Moses, men who die, tithes but there he receiveth them, receive tithes; the priests of that dispensation whom it is witnessare mortal men, like their brethren: but there, ed that he liveth. in the case of Melchizedec, he [receiveth them] of whom it is only testified in scripture, that he liveth, but of whose death we have no account; and in that respect, he may be said to bear some resemblance to the ever living, and ever 9 blessed Jesus. And indeed as one may say, by Abraham and in his person, even Levi, who in his posterity received the tithes of the other 10 descendants of Israel, was himself tithed. For he was yet in the loins of [his] father Abraham,8 when Melchizedec met him upon the occasion I in the loins of his father, when Melhave just been mentioning. chizedec met him. 11 Now I introduce all these reflections, to lead you to consider the aspect this wears as to the gospel, and the view it gives of its superior excellence in comparison of the law. And I may reason thus upon the premises, If perfection had been by the Levitical priesthood, and no so of 9 And as I may say, Levi also who receiveth tithes, payed tithes in Abraham. 10 For he was yet 11 If therefore perfection were by the Levitical priest As one may say : Ws BTOS UTUY.] Els- In the loins of Abraham.] ner is of opinion, (Observ. Sacr. Vol. II. p. 350,) that this should be translated, to say the truth; alleging, that it is not agreeable to the respect we owe to the apostle's character, to suppose that he inserted those words as an apology for an assertion in itself not strictly just and exact; and he produces some passages out of the classics to vindicate this version. But the justness of it is largely controverted by Raphelius Annot. ex Herod. in loc. Christ could not be said to be so, because of his extraordinary descent; otherwise the argument would, I think, have been incon clusive, as it would have been proved that Christ, as well as Levi, paid tithes in Abraham. h Now, if perfection, &c.] Elsner justly observes, (Observ. Sacr. Vol. II. 351,) that this is not to be considered as a conse There was need of another Priest like Melchizedec. ther need was there 49 hood, (for under it more excellent atonement and intercession than SECT. the people received theirs could be expected, (for you know that viii. the law,) what furit was under it that the people received the law, Heb. that another priest that is, it was a part of the legal appointment vii. 11 should rise after the to which a multitude of other precepts in the order of Melchize- ritual referred, and on which the possibility of dec, and not be call. ed after the order of performing them depended,) what farther need [was there] that another priest should rise according to the order of Melchizedec, and that he should not be reckoned according to the order of Aaron ? Aaron ? 12 For the priestThis will draw after it a long train of exten- 12 hood being changed, sive and important consequences; for the there is made of ne priesthood being changed, there must of necessity cessity a change also of the law. also be a change of the law; for as I hinted above, all the ceremonial law depended upon it and if our regards be directed to another priest, who is not of the family of Aaron, there is then an end of the obligation to the ritual, which confined all its precepts to priests of that line, and supposed that as long as it was binding, they would always subsist and bear office. 13 For he of whom And that is now evidently the case, for the per- 13 these things are spoken pertaineth to son of whom these things are spoken, belongeth another tribe, of to another tribe, of whom no one appertained to which no man gave the Jewish altar, or had any right to minister at attendance at the it. For [it is] plain that our Lord Jesus Christ, 14 14 For it is evident the only true Messiah, foretold by David in that our Lord sprang the passage I have been discoursing upon, out of Juda: of sprung from Judah, of which tribe Moses spake which tribe Moses nothing at all relating to the priesthood he or spake nothing con. cerning priesthood. dained, so as to reserve any right of sacerdotal ministry to them, more than to any other tribe 15 And it is yet far in Israel. And independent on all genealo- 15 more evident: for gical controversy, which the most ingenious malice could urge concerning Mary's family, altar. it is yet more abundantly manifest, from the least quence flowing directly from the verses immediately preceding, as might be concluded from the rendering of the vulgate and Erasmus Schmidius, and our common translation; but that it is the beginning of anew paragraph, or branch of discourse; and that sy should be rendered, but if, or, which is much the same, now if, in support of which he produces several authorities. iSprung from Judah.] It may be worth remembering here, that Justin Martyr, Tertullian, and Chrysostom, refer to the table made at the taxation, in proof of this; and it may be considered whether the apostle does not insinuate the same reference. See Dr. Barrow's Works, Vol. II. p. 188. Undoubtedly he would not have spoken with such confidence, if it had not been generally allowed. 50 Reflections on the likeness of Christ to Melchizedec. Heb. there ariseth another a carnal command SECT. I have so frequently mentioned, that there that after the similiviii. arises another priest according to the simili- tude of Melchizedec tude of Melchizedec; Who therefore, we may priest. vii. 16 assure ourselves, is made and constituted not 16 Who is made according or in regard to the law of the carnal not after the law of commandment, that system of ceremonial pre- ment, but after the cepts which contained so many things of an ex- power of an endless ternal, and comparatively of a carnal nature, life. and which considered men as dwelling in mortal flesh, and so to succeed each other; but according to the undecaying power of an indis17 solvable and endless life. For you will be careful to remember what he testifieth, Thou [art] fieth, Thou art a priest for ever according to the order of Mel- priest for ever, after chizedec: which implieth all that I have assert- chizedec. ed concerning Christ. Let us reflect upon it with pleasure, that he retains his priesthood for ever; and therefore is able to give everlasting efficacy to his administration, and everlasting blessings to those who cast themselves upon its protection, animated by the glorious promises which it exhibits. IMPROVEMENT. 17 For he testi 2 the order of Mel chap. LET our souls adore the King of righteousness, and the King of vii. 2 peace; submitting to him under the former title, that we may experience the peace which he gives, and which none can take 3 away. Let us repose our confidence in the Son of God, who without beginning of days, or end of life, abideth a priest for ever; a priest on a throne, to confirm the counsels of eternal peace transacted between the Father and himself. (Zech. vi. 13.) To him do all the prophets bear witness, to him did all the patriarchs 6 render humble homage, and his blessing was that which rendered Abraham, the father of the faithful, blessed indeed. 14 He sprang from the tribe of Judah, and was the Shiloh that was to come before it ceased to be a tribe, according to the ancient oracle of dying Jacob. (Gen. xlix. 10.) But the honours of 15, 16 the priesthood are now transferred to, and centred in him, not according to the law of a carnal commandment, but the superior That there arises.] Dr. Whitby proves by many convincing authorities, that the particle sometimes signifies that, as it is plain it here does. Of an endless life.] Archbishop Tillotson thinks the gospel is called the power of an endless life to intimate the powerful influence which the views of immortality proposed by it, will have upon the mind. (Vol. III. p. 407.) I have therefore kept that thought a little in view, though I am far from imagining it to be the chief design of the expression. For the law is abolished because of its weakness: 51 verse 8 power of an endless life. Let us rejoice that his life is endless, SECT. and that by him we may likewise attain to an endless life, to an viii. immortality of glory. The priests of the Old Testament, the ministers of the New, as well as private believers under both dispensations, die; but the eternally prevailing priesthood of Jesus gives us life in death, and entitles us to the hope of that glorious world, where he will put his own likeness and splendor upon us, and make us in our inferior degrees of dignity, immortal kings and priests to God, even the Father: to him be glory for ever and ever. Amen. Rev. i. 6. SECT. IX. From what has been said above, the apostle argues, that the Aaronical priesthood was not only excelled, but vindicated and consummated by that of Christ; and by consequence that the obligation of the law was dissolved. Heb. VII. 18, to the end. HEBREWS VII. 18. I HEBREWS VII. 18. FOR HAVE been discoursing largely on the SECT. ily a disannul- resemblance between Melchizedec and ix. ling of the command-Christ; and I may fairly argue from hence, ment going before, for the weakness not only the superior dignity and excellence of and unprofitableness Christ, but the freedom of Jews as well as thereof. Heb. vii, 18 Christians, from the obligations of the ceremonial law. Let me urge it therefore plainly, that there is an abolition of the former commandment in all extent of ritual observances, because of its weakness and unprofitableness: for weak and unprofitable it appears to be, in comparison of that everlasting priesthood which I have 19 For the law just now mentioned. For the law of Moses 19 made nothing per- made nothing perfect,a but left in its most essenfect, but the bring tial institutions, as we shall presently shew, the ing in of a better hope did; by the manifest traces and evidences of its own im. which we drawnigh perfection; whereas full provision for our par unto God. don and sanctification, must be ascribed to the introduction of a better hope, by a dispensation of a far superior nature by which we now under the gospel draw near to God in cheerful dependence upon the efficacious intercession of 20 And inasmuch our ever living and glorious High Priest: A 20 The law made nothing perfect.] Mr. Peirce includes these words in a parenthe is as if the Apostle had said, " Since the law made nothing perfect, it could not 8 VOL. 6. make the priesthood so; it could not remove the guilt of sin, or give strength to obey its commands." 52 And Jesus is the surety of a better covenant. SECT. High Priest, evidently superior to any of the as not without an ix. Aaronical line, on many other accounts, and oath he was made we may add on this likewise, inasmuch as The priest. vii. 20 was] not [constituted] without the solemnity of Heb. an oath on the part of God; intended no 21 was to transact. For they indeed are become 21 (For those 23 was Jesus made a his sons from whence it is natural to infer, testament. that he is the Surety of a better covenant; or And again, I may further observe that they 23 And they truly because they were were many priests, not suffered to con 24 tions of their office. But he, because he abideth tinue by reason of death; for ever, and is risen to a life of immortal glo- 24 But this man, ry in the heavens, where he shall reign as long because he continuas any can need the benefit of his ministrations, eth ever, hath an hath a priesthood that never passeth over to an unchangeable priest25 other as his successor. From whence also it hood. 25 Wherefore he appears, that he is able to save to the uttermost, is able also to save that is always and completely to save, those who them to the utterhumbly approach to God by him as their appoint- most, that come unto God by him, seeing ed High Priest, always living to intercede for he ever liveth to them in every circumstance of their respective make intercession lives, through all successive ages and genera- for them. tions. An oath.] Which argues the solemnity and importance, and also the immutability of the action. Better covenant.] So I render 9, and as this is the most common use of the word, so here it best suits the connection. |