Heb. vii. 1 — 3. For this Melchizedec, king of Salem, priest of the most Iiigh God, who met Abraham returning from the slaughter of the kings, and blessed him ; to whom also Abra- ham 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 ; ivithout father, ivithout mother, without descent, having jieither begimiing of days, nor end of life ; but made like unto the So7i of God ; abideth a priest continually.
THE principal scope of the Epistle to the He- brews is, to shew the superiority of Christ above the ordinances, and dispensers, of the Levitical law. In prosecuting this argument the inspired writer fre- quently mentions a priesthood different from that of Aaron, a priesthood instituted by God before any one of Abraham's chosen descendants was born, and consequently intended for the benefit of the Gentile world ; and he shews that Christ was, according to an express prediction, and a most solemn oath, to be a priest of this higher order, the order of Mel- chizedec ^
The words of the text should properly be con- nected with chap. v. 10. the whole intervening part being, as it were, a parenthesis. The Apostle, having laid great stress upon this prediction, now proceeds
» Ps. ex. 4. Avith Heb. v. 6, H). and vi. 20. and vii. 17, 21.
to illustrate it. He recites, in few words, the history to which the prediction itself refers, and declares, that it was altogether typical of Christ''. The agree- ment between Melchizedec and Christ may be ob- served in two particulars :
I. The dignity of their persons —
Melchizedec, in reference to the import of his name, and the name of the city over which he pre- sided, was called, king of righteousness, and king of peace : but in an infinitely higher degree do these titles belong to Christ —
[Christ is a king, not only over one city or country, but over the whole world ; " his kingdom ruleth over all ;" " he has the utmost ends of the earth for his possession ;" he is " King of kings, and Lord of lords." In his own person he is holy, harmless, separate from sinners ; " he loveth righteous- ness, and hateth iniquity;" he is indeed "the Holy One, and the Just." His laws are a perfect transcript of his mind and will, all holy, and just, and good. In his government he exercises the most perfect equity, not oppressing or despising any, but ever ready to afford protection, and succour, to all that call upon him. The very ends for which he administers his government, are altogether worthy of his divine majesty ; he rules his people, only that he may transform them all into his own image, and make them " partakers of his own holi- ness." In every view, he approves himself worthy of that august title which the voice of inspiration assigns him, " The Lord our Righteousness *=." But Jesus is also called, " The Prince of peace '^;" nor is this without reason, since he recon- ciles us to an offended God, and makes peace for us by the blood of his cross : yea, he brings peace into the wounded con- science ; and calms the tempests which were wont to agitate the soul ]
That typical king is also called a "priest of the Most High God ;" yet, though glorious in this respect, he was only a shadow of Jesus, our great High- priest —
[Melchizedec, though a king, was not ashamed to execute the priestly office. Whether the bread and wine, which he provided for the refreshment of Abraham's troops, had any mystical signification, we pretend not to say : but certainly he acted as a priest, when he blessed Abraham; and was
^ Gen. xiv. 14 — 20. <^ Jer. xxiii. G. "^ Isai. ix. 6.