Vers. 4-10.-0hrist superior to Melchizedelc. I. THE GREATNESS OF OUR LORD IS FOR!,;SIIADOWED BY MELCHIZEDEK'S RECEIVING TITHES FROM AB!tAI!AM. As the repre- sentative of Jehovah, Abraham paid tithes to this distinguished priest. 'l'herc is here an instance of that corporate principle which appears in the writings of Paul, who affirms that by the sin of Adam there came upon the race spiritual loss and exposure to death ; and by the appearance and glorious work of our Lord many are made righteous now, and obtain grace which reigns unto eternal life. Abraham here represents the Jewish people and the Jewish priesthood, who in tbe person of their illustrious ancestor acknow- ledges the authority of Melchizedek, who was the type of the Son of God. It was an impressive argument for the unrivalled glory of Christ as a Priest that the tribe of Levi paid tithes to him who foreshadowed him whose name is above every name. Reverting to the absence of all mention of Melchizedek's death on the sacred page, there is a contrast supplied between the Levites who receive tithes and die, but, as they pass through their ministry, pay tithes representatively to him of whom "it is witnessed that he liveth." Ileing once upon the right track, the writer discovers abundant proofs of the superiority of Christ to all the priesthood of the earthly temple, and finds the fulfilment of the words of him who promised the gift of the Holy Spirit in those memorable words, "Ho shall glorify me: for he shall receive of mine, and shall show it unto you" (John xvi.14). !I. 'J.'IIE SUPERIORITY OF CHRIST TYPIFIED BY MELCIIlZEDEll:'B OFFICIAL ACT OF BLESSING ABRAHAJiL The object of this branch of the argument is to show the pre-- emiuence of the type, and consequently tlie glory of the Anti type. Melchizedck blessed Abraham (Gen. xiv. 19, 20) in an act of solemn prayer to the most high God. '!'here is one ritual form of blessing which was pronouncul by Aaron and his sons in these words: "The Lord bless thee, a!ld keep thee: the Lord make his face shine up..')n tiwe, and be gracious unto thee: the Lord lift up bis countenance upon thee, and give thee peace" (.Numb. vi. 24.-26). The word" to bless," in Ilclircw, is derived from a root which signifies" to bend the knee," and therefore to bow before him who invokes the blessing of Jehovah, which" maketh rich, and addeth no so1Tow therewith." The lc,,gs is blessed of the better in office, spiritual dignity, and counection with the resources of Heaven. 'l'he Hebrew Christians must see, as we may see, how arguments, illustra• tioos, and tYJiical events multiply to increase our confidence in him upon whose bead a.re the many crowns of realized type, fulfilled prediction, aud official glory. 'l'ha las, err. vu. 1-28.J Tug EPISTLE 'JO THE IIEBREWS.
glimpso of our Lord'e earthly life eeema to give the finish in"' touch to this subject. "For it came to pass, while he blessed his disciples, he was "parted from them, and carried up into heaven" (Luke xxiv. 61).-B.
Vere. 11-14.-A Divine priesthood. I. THE DIVINE w1snox JusTrFIEo nY THE APPOINTMENT OF A PRIEST AFTER THE ORDER OF MELCHIZF.DEK. The ar{7ument is that if perfection bad been realized by the Law of Moses there would ha~e been n~ change in the methods of worship and the order of the ministry. It is not consistent with the wisdom of God to do and undo, and to repair imperfections and supply defi- ciencies by after-thoughts and supplementary arrangements. The true and Divine purpose of the Law of Moses was to prepare for something better. It was our school- master to lead us to Christ. The Jews still cling to it as an unchtmgeable institution, and refuse to leave the wilderness of Sinai for the Canaan of gospel light and privile"e. The prediction which referred to another Priest who should be aftet the order of M~l- chizedek was a proof that the Aaronic ministry was provisional, and therefore another erder was necessary to harmonize with that reign of grace, unexampled wealth of privi- lege, and cheering prospects of eternal life which the gospel provides for sinful men. 'l'he change of dispensation is no proof of change in the mind of God, since the Jewish Law was a kind of parenthesis which gives meaning to revelations which went before aud followed after; and the old tabernacle yields to the enduring fabric of grace against which "the gates of hell shall not prevail." • JI. THE 0BANGE OF PRIESTHOOD WAS NECESSARY FOB THE HARMONY AND CONSISTENGY OF DIVINE A.RRANGEME);TS IN WORSHIP. It pleased God to act according to the counsel of bis own will in the distribution of offices in the worship and nntional affairs of his ancient people Israel. No man was allowed to invade them who did not belong to the families and tribes which he chose to serve him. Hence the family of Levi was appointed to be priests, and members of the tribe of Judah were ordained to be kings over the nation. David, as a descendant from Judah, received many promises, and was pel'mitted to enjoy prospects of the future dignity of his seed-in him who was "the Root and Offspring of David, and thEI hright and morning Star." But there is no word of promise that any of his tribe should minister at the altar and stand in the holy of holies on the Day of Atonement. Uzziah, one of the kings of the line of Judah, attempted to offer incense, and was in the presumptuous act smitten with leprosy, and was thrust, as an unclean person, from the temple courts (2 Chron. xxvi. 20). Moses laid down the law of the priesthood, and in none of the manifold details of priesthood, sacrifice, and worship, nor in nny of the predictions of the future history of the tribes, is there any priestly appointment given to the family of Judah. The law must be changed. 'fhe new covenant must have its special and suitable ministry, and in the sphere of the gospels the dignity, sufficiency, and pre-eminence of Jesus Christ find their suitable exercise. It pleases God to put certain things together, and what ,; he hath joined, let no man put asunder."-B.