128 viii. Heb. There was need of another Priest like Melchisedec. further need was there SECT. theirs could be expected, (for you know that it received the law,) what was under it that the people received the law, furth another priest that is, it was a part of the legal appointment should rise after the VII. 11. to which a multitude of other precepts in the order of Melchisedec, ritual referred, and on which the possibility of and not be called after performing them depended,) what farther need [was there] that another priest should rise according to the order of Melchisedec, and that he should not be reckoned according to the order of Aaron? the order of Aaron. 12 For the priest. hood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaibeth to another tribe, of which no man gave attendance at the altar. 12 This will draw after it a long train of extensive and important consequences; for the priest hood being changed, there must of necessity 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 al13 ways subsist and bear office. And that is now evidently the case, for the person of whom these things are spoken, belongeth to another tribe, of whom no one appertained to the Jewish altar, 14 or had any right to minister at it. For [it is] 14 For it is evident plain that our Lord Jesus Christ, the only true that our Lord sprung Messiah, foretold by David in the passage I have out of Juda: of which been discoursing upon, sprung from Judah, of tribe Moses spake nothingconcerning priestwhich tribe Moses spake nothing at all relating to hood. the priesthood he ordained, so as to reserve any right of sacerdotal ministry to them, more than 15 to any other tribe in Israel. And indepen- 15 And it is yet far dent on all genealogical controversy, which the more evident: for that most ingenious malice could urge concerning Melchisedec there a Mary's family, it is yet more abundantly mani- riseth another priest, fest, from the least attention to that single scripture alone which I have so frequently mentioned, that there arises another priest according to 16 the similitude of Melchisedec; Who therefore, after the law of a carwe may assure ourselves, is made and constitut- nal commandment, but ed not according or in regard to the law of the carnal commandment, that system of ceremonial i Sprung 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. precepts after the similitude of 16 Who is made not after p. 188. Undoubtedly he would not have spoken with such confidence, if it had not been generally allowed. k That there arises] Dr. Whitby proves by many convincing authorities, that the particle sometimes siguifies that, as it is plain it here does. Reflections on the likeness of Christ to Melchisedec. ever, after the order of Melchisedec. 129 viii. after the power of an precepts which contained so many things of an SECT. endless life, external, and comparatively of a carnal nature, and which considered men as dwelling in mortal Heb. flesh, and so to succeed each other; but accord-VII. 16. ing to the undecaying power of an indissolvable 17 For he testifieth, and endless life'. For you will be careful to 17 Thou art a priest for remember what he testifieth, Thou [art] a priest for ever according to the order of Melchisedec: which implieth all that I have asserted 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. vii. 2 LET our souls adore the King of righteousness, and the King of Chap peace; submitting to him under the former title, that we may experience the peace which he gives, and which none can take away. Let us repose our confidence in the Son of God, who 3 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 render humble homage, and his blessing was that which rendered 6 Abraham, the father of the faithful, blessed indeed. He sprang from the tribe of Judah, and was the Shiloh that was to come be- 14 fore it ceased to be a tribe, according to the ancient oracle of dying Jacob. (Gen. xlix. 10.) But the honours of the priesthood are now transferred to, and centered in him, not according to the 15, 16 law of a carnal commandment, but the superior power of an endless life. Let us rejoice that his life is endless, and that by him we may likewise attain to an endless life, to an immortality of glory. The priests of the Old Testament, the ministers of the g 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 1 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. he (Vol. III. p. 407.) I have therefore kept a The 130 viii. The law is abolished because of its weakness: SECT. he will put his own likeness and splendor upon us, and make us in our inferior degrees of dignity, immortal kings and priests tą God, even the Father; to him be glory for ever and ever, Amen, (Rev. i. 6.) ix. SECT. IX. From what has been said above, the Apostle argues, that the Aaron ical 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. I HEBREWS VII. 18. HEBREWS VII. 18. FOR there is verily a disannulling of the commandment going before, for the weakness unprofitableness and thereof. 19 For the law made nothing perfect, but the bringing in of a SECT. HAVE been discoursing largely on the resemblance between Melchisedec and Christ; and Heb. may fairly argue from hence, not only the VII. 18. superior dignity and excellence of Christ, but the freedom of Jews as well as Christians, from the obligations of the ceremonial law. Let me urge it therefore plainly, that there is an abolition of the former commandment in its 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 just now mentioned, 19 For the law of Moses made nothing perfect, but left in its most essential institutions, as we shall presently shew, the manifest traces and evidences better hope did; by of its own imperfection; whereas full provision the which we draw for our pardon and sanctification, must be ascrib- nigh unto God. ed 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 dependance upon the efficacious intercession of our 20 ever-living and glorious High Priest: A High Priest, evidently superior to any of the Aaroni- he was made priest. cal line, on many other accounts, and we may add on this likewise, inasmuch as [he was] not [constituted] without the solemnity of an oath on the part of God; intended no doubt to shew the great importance of what he was to transact, 21 For they indeed are become priests by a general a The law made nothing perfect.] Mr. Pierce includes these words in a parenthesis: as if the Apostle had said, "Since the law made nothing perfect, it could not make the priesthood so; it could not re Divine 20 And inasmuch as not without an oath 21 (For those priests were move the guilt of sin, or give strength to obey its commands." b An oath.] Which argues the solem nity and importance, and also the immutability of the action." c Better And Jesus is the surety of a better covenant. oath, but this with an eath, by him that said for ever after the order of Melchisedec ;) of a better testament. ix. 131 Heb. were made without an Divine ordination, without the interposition of SECT. an oath at their investiture; but he, of whom we unto him, The Lord have been speaking, was set apart to his office sware, and will not re- with an oath, by him who said unto him, the Lord VII. 21. pent, Thou art a priest hath sworn, and he will not repent, Thou [art] a priest for ever according to the order of Melchi22 By so much was sedec. Now by so much dignity as such an in- 22 Jesus made a Surety troduction to his office by the oath of God adds to him, does it appear that Jesus our Lord is preferable to Aaron and his sons: from whence it is natural to infer, that he is the Surety of a better covenant; or that the covenant of which he is the great Guarantee between God and man, is more excellent than that, of which Aaron and his sons might be said to be sureties in reference to certain acts which they were to perform on the part of the people to God, and in the name of God to the people, with which promises of temporal pardon and blessings are connected; for to them alone did that covenant extend. 23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, be cause he continueth ever, hath an un changeable priesthood. And again, I may further observe that there 23 were many priests, because they were hindered by death from continuing in the perpetual executions of their office. But he, because he 24 abideth for ever, and is risen to a life of immortal glory in the heavens, where he shall reign as long as any can need the benefit of his ministrations, hath a priesthood that never passeth over to 25 Wherefore he is another as his successor. From whence also it 25 to the uttermost, that appears, that he is able to save to the uttermost, come unto God by that is always and completely to save, those him, seeing he ever who humbly approach to God by him as their apliveth to make inter- pointed High-Priest, always living to intercede cession for them. for them in every circumstance of their respective lives, through all successive ages and generations. able also to save them 26 For such an High Let us pause, therefore, and enjoy the comfort 26 Priest became us, who of so glorious a truth; for the more we reflect defiled upon it, the more consolation shall we derive is holy, harmless, un from it. Exactly such an High-Priest as this, luted c Better covenant.] So I render Sanxn, and as this is the most common use of the word, so here it best suits the connection. d Higher 132 Reflections on the priesthood of Christ. SECT. luted by others, separate from all defiling so- defiled, separate from ix. sinners, and made ciety of sinners, though mercifully conversant higher than the heaHeb. among them; and to complete all, a person of vens; VII. 26. such dignity of nature, and so eminently dear to 27 27 Who necdeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the did once, when he offered up himself. people's; for this he God, as to be made higher than the heavens, and all their inhabitants, far more superior to the noblest of them, than Aaron himself to the meanest Levite who ministered in the tabernacle. Glorious High-Priest indeed! who had not daily necessity, as those high priests appointed by Moses, first to present sacrifices for his own sins, and then for those of the people: of the former of these he never had any need, nor could there be any room for it; and this last he did once for all, in offering himself as a spotless and accept28 able sacrifice to God. For the law, as is well known, constitutes men high priests, who have eth men high priests infirmities of their own, which need expiation; but the word of the but the word of the oath, which [reaches] beyond oath which was since the law, and of which I have so largely been Son, who is conse. speaking, [constitutes] to that office, the only crated for evermore. begotten Son of God, who is consecrated for ever to the execution of it, and is the great substance of what they were only dim and imperfect shadows. 23 For the law mak which have infirmity; the law, maketh the Chap. vii. 19. IMPROVEMENT. LET the introduction of this better hope which we receive by Jesus Christ, and which bringeth the greatest perfection of happiness to those that embrace it, fill our hearts with thankfulness to God, and with a solicitous zeal to secure an interest in it. Let us draw near to God under his supporting influence, and be quickened thereby to purify ourselves from all pollutions of the flesh and spirit, and to perfect holiness in the fear of God; in firm dependence upon that great High Priest, whom he hath constituted with Ver, the solemnity of an oath, as the great Surety and Guarantee of 20--21 the better covenant. God helps the frailty of our nature, by transmitting his promises to us through the hands of his Son, and by giving us such a proof 22 of his gracious regards, as his incarnation and sufferings afford : in which it is certain, that God hath already done what is far d Higher than the heavens.] Mr. Blackwall (Sacred Classics, Vol. I. p. 241, 242.) takes notice of this expression, as very sublime, superior to Homer's description of Jupiter upon Mount Ida: and perhaps taken from Psal. cxii. 4, 6. more e Beyond the law] Our translators render pila tov voμov, since the law. But μrta often signifies beyond. Compare chap. ix. 3. and many other places. |