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62.

Julian Pe.
§ 13. HEB. vi. 13, to the end.

Italy riod, 4775. ValgarÆra, From the Covenant made with Abraham the Apostle shews

the Necessity of Faith and Patience, and that not his
Children by descent, but by Promise, are made his Heirs

- He affirms, that Abraham had long waited in Faith
and Patience when he obtained the beginning of the Pro-
mise made to him (Gen. xii. 2, 3. xvii. 148.) in the su-
pernatural Birth of Isaac ; and after his Faith had been
fully tried in his offering up, God confirmed his Promise
to him, and to his Seed, of having their Faith counted to
them for Righteousness, by an Oath (Gen. xxii. 16, 17.)
That his believing Posterity of all Nations might be
convinced of the Unchangeableness of his Purpose-by two
Things, the Promise and the Oath of God, which like
him must be infinite and of eternal Obligation, affording
strong Consolation to those who have fled for Refuge in
the Hope of eternal Life, promised through Faith in the
Gospel, which Hope is the Soul's Anchor, fixed on Jesus,
who is within the Veil, gone before them into Heaven with
the Sacrifice of himself, and made an High Priest for
ever, after the Order of Melchisedec.

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

15 And so, after he had patiently endured, he obtained the promise.

16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, con. firmed it by an oath ;

18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.

19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the

veil;

20 Whither the forerunner is for us entered, even Jesus,
made an high priest for ever after the order of Melchi-
sedec.

§ 14. HEB. vii. 1-10.
The Apostle resumes his Subjectthe Superiority of the

Priesthood of Christ to Aaron, and endeavours to lead
them on to perfection in the deeper Mysteries of the Gospel
by drawing a parallel between Melchisedec and Christ,
(Gen. xiv. 18.)-He shews that Melchisedec was without

THE ETERNAL PRIESTHOOD OF CHRIST-CHAP. XV.

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Julian Pe- Father or Mother; his Descent and Pedigree not being Italy. riod, 4775.

recorded, nor the End or the Beginning of his Life or
Vulgar Era,
62.

Priesthood mentionedwhich, therefore, like that of the
Son of God, may be regarded as perpetualOn account
of his superior Dignity, Abraham, the Head of the Pa-
triarchs, paid him Tithes-The Priests were divinely
appointed to receive Tithes of their Brethren the Levites;
not because they were superior in Descent, but as a por-
tion for their Maintenance, (Numb. xviii. 24–31.
But Melchisedec, who was not of the Family of Aaron,
as universal Priest, received Tithes of Abraham, and as
the Representative of Christ, the High Priest of the hu-
man Race, blessed him who held the Promises, (prefiguring
through whom they were to be accomplished,) by which act
he manifested his superiority both as King and Priest-
Under the Jewish Law, Tithes are paid to Men who are
removed by Death, constantly changing, but under the Pa-
triarchal Dispensation, he received them who has an end-
less Life, (Psalm cx. 4.) and therefore an unchangeable
Priesthood-Levi, who was commanded to receive Tithes,
was tithed and blessed by Melchisedec, in the Person of
Abraham, he being yet in the Loins of his Father.

1 For this Melchisedec, king of Salem, priest of the
most high God, who met Abraham returning from the
slaughter of the kings, and blessed him n;

2 To whom also Abraham 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 ;

3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but, made like unto the Son of God, abideth a priest continually.

4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham.

6 But he, whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises.

7 And without all contradiction the less is blessed of
the better.

8 And here men that die receive tithes; but there he re-
ceiveth them, of whom it is witnessed that he liveth.
9 And as

I

may so say, Levi also, who received tithes, payed tithes in Abraham.

Oo

VOL. II.

Julian Pe- 10 For he was yet in the loins of his father, when Italy. riod, 4775. Melchisedec met him. Vulgar Æra, 62,

15. HEB. vii. 11–17. The Apostle shews the Inferiority of the Levitical Law and

Priesthood, by the Substitution of another different System and Order of PriesthoodThe Levitical Priesthood not being able to accomplish the Perfection or Object for which it was ordained, the Pardon of Sin by a sufficient Atonement, another Priest was promised, after the typical and original Priesthood of Melchisedec, (400 Years before the Law,) and not after the Priesthood of Aaron-which being changed, requires also a change of the Law on which it was establishedFor Christ, of whom these Things are spoken, (Psa. cx. 4.) belongs to the Tribe of Judah, which had no right to minister at a Jewish Altar-And it is yet further evident that both the Law and the Priesthood should be changed, for it is predicted that another Priest shall arise, after the Similitude of Melchisedec, who is constituted not according to the Law, which is suited to the carnal Nature of Man, producing Death, but according to the Power of a more perfect System, which promises an endless Priesthood and Life, as God himself has testified.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law, what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

12 For the priesthood being changed, there is made of necessity a change also of the law.

13 For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the altar.

14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest.

16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

17 For he testifieth, Thou art a priest for ever after
the order of Melchisedec.

$16. HEB. vii. 18-24.
The Apostle declares the Abrogation of the former Law re-

lative to the Priethood, on account of its Weakness and
Unprofitableness for the purposes of Man's Redemption
-The Law of Moses made no Man perfect, it could not

OF LEVI, AND OF CHRIST, COMPARED-CHAP. XV.

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Julian Po- therefore the Priesthood; but the Introduction of a better Itals.
riod, 4775. Hope, and a better Priesthood, perfected and completed
VulgarÆra,
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the Law, and enables all (and not the High Priest only,)
by the Sacrifice of Christ, to approach before the Altar
of God— The Priesthood of Christ was consecrated by an
Oath, to shen its Immutability and Superiority to that
Priesthood which was established without an Oath, for a
Time only, to be changed at God's pleasure ; by which
solemn Oath, Jesus was made Surety, or Sponsor, of a
better Testament than that of Moses, in which there were
many Priests, by reason of Death-But the Priesthood
of Christ, confirmed by an Oath, cannot pass on to any
Successor, because he lives for ever.

18 For there is verily a disannulling of the command-
ment going before, for the weakness and unprofitableness
thereof:

19 For the law made nothing perfect; but the bringing in of a better hope did; by the which we draw nigh unto God.

20 And in as much as not without an oath he was made priest,

21 (For those priests were made without an oath ; but this with an oath, by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec;)

22 By so much was Jesus made a surety of a better testament.

28 And they truly were many priests, because they were not suffered to continue by reason of death :

24 But this man, because he continueth ever, hath an
unchangeable priesthood.

§ 17. HEB. vii. 25, to the end.
The Apostle applies the Argument, by asserting that as

the Priesthood of Christ is unchangeable, as Christ ever
lives in the Body, he is able to save to the uttermost those
who approach to God through his Mediation and Interces-
sion-Such an High Priest was suitable to Man, who was
holy and merciful, undefiled by any sinful Infirmity, se-
parated from Sinners and worldly Occupations, and more
exalted ihan all the Angels of Godwho required not, as
the Jewish Priests, to offer a daily Sacrifice for his own sins,
and then for the sins of the People-He

offered no Sacrifice
for himself, but for the People, once, on the Cross-For the
Law, which is imperfect, makes Men High Priests who
are imperfect, and therefore need repeated Sacrifices, but
the Word of the Oath, (Psalm cx.) which was five hundred
Years from the giving of the Law, constituted the Son a
High Priest for ever, by which the Priesthood of the
Law was disannulled - The Apostle, throughout, in-

$18.

Julian Pe

fers that those who apostatized from Christianity to Italy. riod, 4775. Judaism left the Perfect for the Imperfectand that Vulgar Æra, 62.

which remained for ever, for that which was now abro-
gated.

25 Wherefore he is able also to save them to the utter-
most that come unto God by him, seeing he ever liveth to
make intercession for them.

26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's : for this he did once, when he offered up himself.

28 For the law maketh men high priests which have infirmity ; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

HEB. viii. 1-5.
The Apostle asserts that of all the Things he had dis-

coursed on, the chief or principal was, that Christians
have a great High Priest, who exalted to the Throne
of God, a Minister of the real Holy Places of the true
Tabernacle, the Heavens; which were erected by God,
and not, as the Jewish Tabernacle, by Manand as
every High Priest daily offers Gifts and Sacrifices on
Earth, it is essential that Christ, as a High Priest,
should have some Sacrifice also to offer in Heaven-On
Earth he could not have officiated as Priest, as the Family
of Aaron were appointed to offer in the Jewish Temple,
Gifts according to the Law, whose Ministrations are a
Shadow or Copy of the Ministrations of Christ in Heaven,
as the Tabernacle itself was a Pattern of Things in the
Heavens (Heb. ix. 23.) shewn to Moses in the Mount.

I Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens ;

2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man.

3 For every high priest is ordained to offer gifts and sacrifices : wherefore it is of necessity that this man have somewhat also to offer.

4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law;

5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle : for, See (saith he) that thou make all things according to the pattern shewn to thee in the mount.

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