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The Priestly Order of Melchizedek

 7

This “King Melchizedek of Salem, priest of the Most High God, met Abraham as he was returning from defeating the kings and blessed him”; 2and to him Abraham apportioned “one-tenth of everything.” His name, in the first place, means “king of righteousness”; next he is also king of Salem, that is, “king of peace.” 3Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever.

4 See how great he is! Even Abraham the patriarch gave him a tenth of the spoils. 5And those descendants of Levi who receive the priestly office have a commandment in the law to collect tithes from the people, that is, from their kindred, though these also are descended from Abraham. 6But this man, who does not belong to their ancestry, collected tithes from Abraham and blessed him who had received the promises. 7It is beyond dispute that the inferior is blessed by the superior. 8In the one case, tithes are received by those who are mortal; in the other, by one of whom it is testified that he lives. 9One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10for he was still in the loins of his ancestor when Melchizedek met him.

Another Priest, Like Melchizedek

11 Now if perfection had been attainable through the levitical priesthood—for the people received the law under this priesthood—what further need would there have been to speak of another priest arising according to the order of Melchizedek, rather than one according to the order of Aaron? 12For when there is a change in the priesthood, there is necessarily a change in the law as well. 13Now the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.

15 It is even more obvious when another priest arises, resembling Melchizedek, 16one who has become a priest, not through a legal requirement concerning physical descent, but through the power of an indestructible life. 17For it is attested of him,

“You are a priest forever,

according to the order of Melchizedek.”

18 There is, on the one hand, the abrogation of an earlier commandment because it was weak and ineffectual 19(for the law made nothing perfect); there is, on the other hand, the introduction of a better hope, through which we approach God.

20 This was confirmed with an oath; for others who became priests took their office without an oath, 21but this one became a priest with an oath, because of the one who said to him,

“The Lord has sworn

and will not change his mind,

‘You are a priest forever’ ”—

22 accordingly Jesus has also become the guarantee of a better covenant.

23 Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24but he holds his priesthood permanently, because he continues forever. 25Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.

26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

 


19. For the Law made nothing perfect, etc. As he had spoken rather harshly of the Law, he now mitigates or, as it were, corrects that asperity; for he concedes to it some utility, as it had pointed out the way which leads at length to salvation. It was, however, of such a kind as to be far short of perfection. The Apostle then reasons thus: The Law was only a beginning; then something more perfect was necessarily, to follow; for it is not fit that God’s children should always continue in childish elements. By the word bringing in, or introduction, he means a certain preparation made by the Law, as children are taught in those elements which smooth the way to what is higher. But as the preposition ἐπὶ denotes a consequence, when one thing follows another; it ought, as I think, to be thus rendered, “but added was an introduction into a better hope.” For he mentions two introductions, according to my view; the first by Melchisedec as a type; and the second by the Law, which was in time later. Moreover, by Law he designates the Levitical priesthood, which was superadded to the priesthood of Melchisedec.

By a better hope is to be understood the condition of the faithful under the reign of Christ; but he had in view the fathers, who could not be satisfied with the state in which they were then, but aspired to higher things. Hence that saying, “Many kings and prophets desired to see the things which ye see.” (Luke 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. 123123     Calvin is peculiar in his view of this verse. He considered the Law to be “an introduction to a better hope.” Many agree with our version, such as Beza, Doddridge, Macknight, Stuart, etc. But there are those who render “introduction” in connection with “disannulling.” See Appendix B 2. — Ed.

By the which we draw nigh, etc. There is to be understood here an implied contrast between us and the fathers; for in honor and privilege we excel them, as God has communicated to us a full knowledge of himself, but he appeared to them as it were afar off and obscurely. And there is an allusion here made to the tabernacle or the temple; for the people stood afar off in the court, nor was there a nearer access to the sanctuary opened to any one except to the priests; and into the interior sanctuary the highest priest only entered; but now, the tabernacle being removed, God admits us into a familiar approach to himself, which the fathers were not permitted to have. Then he who still holds to the shadows of the Law, or seeks to restore them, not only obscures the glory of Christ, but also deprives us of an immense benefit; for he puts God at a great distance from us, to approach whom there is a liberty granted to us by the Gospel. And whosoever continues in the Law, knowingly and willingly deprives himself of the privilege of approaching nigh to God.

20. And inasmuch as not without an oath, etc. Here is another argument, why the Law ought to give place to the Gospel; for God has set Christ’s priesthood above that of Aaron, since in honor to the former he was pleased to make an oath. For when he appointed the ancient priests, he introduced no oath; but it is said of Christ, the Lord swore; which was doubtless done for the sake of honoring him. We see the end for which he again quotes the Psalmist, even that we may know, that more honor through God’s oath was given to Christ than to any others. But we must bear in mind this truth, that a priest is made that he may be the surety of a covenant. The Apostle hence concludes, that the covenant which God has made by Christ with us, is far more excellent than the old covenant of which Moses was the interpreter.

23. And they truly, etc. He had already touched on this comparison; but as the subject deserved more attention, he unfolds it more fully, though the point discussed is different from what it was before; for then he concluded that the ancient priesthood was to come to an end because they who exercised it were mortal; but now he simply shows that Christ remains perpetually a priest. This he does by an argument taken from things unequal; the ancient priests were many, for death put an end to their priesthood; but there is no death to prevent Christ from discharging his office. Then he alone is a perpetual priest. Thus a different cause produces different effects.

25. Wherefore he is able to save, etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. 124124     Calvin’s version of the former part of the verse is, “Hence he is also able to save for ever those who through him draw nigh to God.” Instead of “to the uttermost” of our version, we have here “forever,” according to the Vulg. Macknight renders the phrase the same and Stuart “always.” But the original, εἰς τὸ παντελὲς, do not refer to time, but to what is fully or perfectly done. It is so taken by Erasmus, Beza, Capellus and Schleusner. There is another difference, whether to connect the words with “able” or with “save.” Most join them with “save,” “he is able also fully (or, for ever) able to save.” When we consider what the subject is — the perfection of Christ as a priest, and not the character of his salvation. We must see that the latter is the right view, and that the passage ought to have been thus rendered, — “And hence he is fully (or perfectly) able to save those who through him come to God.” And the words which follow may be deemed as affording a reason for this, “always living in order to intercede for them,” or, “to interpose in their behalf.”
   However, there is not much difference in the meaning, whether the word “fully” or perfectly be connected with “able” or with “save;” the same truth is essentially conveyed. — Ed.

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.


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