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“Assuredly I will greatly bless thee, and I will greatly multiply thee.” And accordingly *, when Abraham had waited patiently, he obtained the promise. For men indeed swear by one that is greater: and an oath, for confirmation is to them an end of all gain-saying. In which matter God, being more abundantly willing to shew unto the heirs of the promise the unchangeableness of his counsel, interposed by an oath: that by two unchangeable things, in which it was impossible for God to speak falsely, we may have + strong comfort, who have fled for refuge to lay hold on the hope set before us; which hope we have as a sure and steadfast auchor of the soul, and as entering into the part within the veil; whither our fort.

runner hath entered for us, even Jesus, made a high

priest for ever, according to the order of Melchisedec.

CH. vii. For this Melchisedec, king of Salem, priest of the

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Most High God, who met Abraham returning from the slaughter of the kings, and blessed him, to whom even

* Abraham gave a tenth part of all the spoils, first being by


interpretation king of righteousness, and then king of Salem also, which is, king of peace, without recorded father, without recorded mother, without pedigrees, having neither beginning of days nor end of life $, but resembling the son of God, continueth perpetually. Now consider how great this man was, to whom even the patriarch Abraham gave a tenth part of the spoils. And indeed those that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take

. . . .” -

* afterward, N. to might have, N. f N. m. genealogy, N.

§ Of whose father, mother, pedigree, birth, and death we have no account—Wał" field, who prefers this intelligible though free translation of the original to what mo appear a strange paradoxical account to common readers. See his note. The * account of Melchisedec is contained in Genesis xiv. The writer runs a parallel betwo Melchisedec and Christ. Melchisedec was a priest, though not of a priestly family: d the termination of his priesthood we have no account: he was a king as well as a Pro and of an order superior to Aaron, who virtually paid tithes to Melchisedec in his ano" Abraham. In all these respects Melchisedec is a type of Christ, who is a priest after the order of Melchisedec, and not after the order of Aaron.











tithes from the people according to the law, that is, from their own brethren, though these are descendants of Abraham *: but he whose pedigree is not from the same stock with them, received tithes from Abraham, and blessed him that had the promises. Now, without all contradiction, the less is blessed by the greater. And here men who die receive tithes; but there he received them, of whom it is witnessed that he liveth. And, if I may so speak, Levi also, who receiveth tithes, payed tithes by Abraham. For he was yet unborn +, when Melchisedec met him. If therefore perfection were by the Levitical priesthood, (for under it the people received the lawi,), what further need was there that another priest should rise according to the order of Melchisedec, and that he should not be called according to the order of Aaron 2 For, the priesthood being changed, there is $ of necessity a change of the law also. Now || he of whom these things are spoken belongeth to another tribe, of which no man gave attendance at the altar. For it is manifest that our Lord sprang out of Judah I; of which tribe Moses spake nothing concerning the priesthood. And it is still far

more evident; because another priest ariseth according

to the likeness of Melchisedec, who became such “, not according to the law of a carnal commandment, but according to the power of an endless life: for the scripture ff witnesseth, “Thou art a priest for ever, according to the order of Melchisedec.” For indeed there is a disannulling of the former commandment, because of its weakness and unprofitableness. For the law made nothing

* their brethren, though these come out of the loins of Abraham, N.

+ So Wakefield. He was then in the loins of his father, Gr. and N.

: Or, for concerning it, the people received a law. See Peirce.

$ there is made, N. | For, Gr. N. See Wakefield.

* For it was plain of old that our Lord was to spring, &c. Wakefield.

* Or, if after the likeness of Melchisedec there arise another priest who has become such, &c. ++ God, N.

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perfect; but it was the bringing in of a better hope", by which we draw near to God. And inasmuch as he became a priest not without an oath; (for those were made priests without an oath; but this with an oath, by him who said to him, “The Lord sware, and will not repent, ‘Thou art a priest for ever, according to the order of Melchisedec;”) by so much was Jesus made the surety of a better covenant. And they indeed were many priests, because they were not suffered to continue, by reason of death: but this person, because he continueth for ever, hath a priesthood which passeth not from one to another. Wherefore he is able to save also in the fullest degree those who come to God by him, since he ever liveth to interpose for them +. For such a high. priest became us, who is holy, harmless, undefiled, st. parated from sinners, and made higher than the heavens; who needeth not, as the high-priests, daily to offer up sacrifice, first for his own sins, and then for those of the people: for this he did once for all, when he offered up himselff. For the law appointeth men high-priests that have infirmity; but the word of the oath, which was after the law, appointeth the Son, who is made perfect for ever.

* Or, but the introduction of a better hope did, or will do so. + “to make intercession for them,” N. See Sykes. “To officiate, to dischargeto

office of a high-priest in their behalf,” Comm. and Essays, vol. ii. p. 265. The word

wrvyzawa, is of very general import. It signifies interposing in any way, eitherfor of against another. It is applied to Christ only twice in the New Testament, or " Rom. viii. 34. There is no reason to limit the sense to intercession, or praying fo," against another. “The perpetual intercession of Christ here noted,” says Mr. Lino (Seq. p. 88. note) “may, perhaps, be the continual operation and effect of his mracles and doctrine in the world, by which men are brought to believe in Godby?" and to be saved.” Perhaps it may mean that Christ in his exalted state is exertos” powers in some unknown way for the benefit of his church. This text gives wo" tenance to the custom of offering prayers to God through the intercession of Christ The only remaining places in which the word wrvyxano, occurs in the New Test” are Acts xxvii. 24. Rom. viii. 27; xi. 2.

: This he did, i.e. offer up sacrifice, first, for his own sins. But Christ in a moral sense was sinless. See ver, 26, and ch. iv. 15. His sins therefore were merely ceremonial that is, being a descendant of the house of Judah, ver. 14, he was, as to the priestbol, in an unconsecrated state. And as Aaron was consecrated to his priestly office by the blood of animal sacrifices, so Christ was consecrated to his nobler office by the sacrifio of himself. This way of representing the death of Christ was adapted to “ the prejudices of the Hebrew Christians. Moreover, as the posterity of Aaron were successively removed by death, ver, 23, successive priests were consecrated by successive sacrifices; but Christ lives for ever, and has no successor. Also, priests under the law were subject to infirmity, and might desecrate themselves by ceremonial pollution, ver. 28; it was necessary, therefore, that they should be re-consecrated by the daily sacrifice. But Christ being incapable of ceremonial pollution, his one sacrifice was sufficient. He is now perfect for ever. But in the same sense in which Christ offered up a sacrifice for his own sins, in that very sense did he offer himself a sacrifice for the sins of the people. That is, not to appease the wrath of God for moral offences, which is an idea quite remote fron the author's mind, and foreign to his argument; but, to consecrate believers, and to bring them out of an unholy into a holy state by a figurative application of the blood of Christ, as the Israelites were formerly purified and made ceremonially holy by the real sprinking of the blood of animal victims. See ch. ix. 71–28. These observations must be carried in mind by the reader of this epistle, in order to understand the writer's language and doctrine in the Linth and tenth chapters concerning the priesthood of Christ. sce Grotius and Crellius in i.e. and in ch. v. ver, 3. . . . . . . . . " - . *, the divine Majesty, N. - -- ... + Or, Christ, S. 7. N. m. 1 whose law hath been established, Wakefield. § Or, with them, i. e. the Jews.

Ch. VIII. Now the sum of what has been said is this: We


have such a high-priest, as sitteth on the right hand of the throne of the Majesty” in the heavens; a minister of the most Holy Place, and of the true tabernacle, which the Lord pitched, and not man. For every high-priest is appointed to offer gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. For if he were on earth he would not be a priest; since there are priests that offer gifts according to the law: who serve to the example and shadow of heavenly things, as Moses was instructed of God, when he was about to make the tabernacle. For, “See,” saith God, that thou make all things according to the pattern which was shewn thee on the mount.” But now our High-priest + obtained a more excellent ministry, by how much he is the mediator of a better covenant, which is established f on better promises. For if that first covenant had been faultless, then no place would have been sought for the se. cond. For, finding fault with those things $, God saith,

“Behold, the days are coming", saith the Lord, when I will make t a new covenant with the house of Israel, 9 and with the house of Judah: not according to the covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: when they continued not in my covenant, and I 10 regarded them not, saith the Lord: for this is the covt. nant which I will make with the house of Israclafter those days, saith the Lord: I will put my laws into their mind, and will write them on their hearts; and I will be to 11 them a God, and they shall be to me a people. And they shall not teach every man his fellow-citizen , and ever, man his brother, saying, “Know the Lord:’ for all shall 12 know me, from the least of them to the greatest. For I will be merciful to their unrighteousness, and their sim 13 and their iniquities I will remember no more.” In that God saith, “A new covenant,” he hath declared the former void $. Now that which is declared void and growth old, is ready to disappear. CH. ix. Now the first covenant "I also had ordinances of wor2 ship, and a worldly sanctuary. For the first tabernack was prepared **, which is called Holy; in which was the 3 candlestick, and the table, and the shew-bread #. And behind the second veil, the tabernacle which is called the 4 Holy of Holies: having the golden censer, and the ask of the covenant covered all over if with gold, in which was the golden pot that had the manna, and Aaron's no 5 that budded, and the tables of the covenant: and above which were $$ the cherubim of glory, shadowing the mercy-seat: of which things we cannot at present spot 6 particularly. Now these things having been thus pro

* the days come, N. + Or, complete, or execute. See Wakefield. : his neighbour, R. T. § he maketh the first old, N. See Schleusnet' | decayeth, N. *I the first tabernacle, R. T.

** Or, the outer division of the tabernacle was fitted up. See Newcome's nota ++ Or, the setting forth of loaves. f; Wakefield. overlaid roundabout. * §§ “ above in the tabernacle were,” &c. N.

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