|
HEBREWS vii. 1-3.
"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: 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, without father, without
mother, without genealogy, having neither beginning of days, nor end
of life, But made like unto the Son of God, abideth a Priest
continually."
PAUL wishing to show the difference between the New and Old
[Covenant], scatters it everywhere; and shoots from afar, and
noises it abroad, and prepares beforehand. For at once even from the
introduction, he laid down this saying, that "to them indeed He
spake by prophets, but to us by the Son" (c. i. 1, 2), and to
them "at sundry times and in divers manners," but to us through the
Son. Afterwards, having discoursed concerning the Son, who He was
and what He had wrought, and given an exhortation to obey Him, lest
we should suffer the same things as the Jews; and having said that He
is "High Priest after the order of Melchisedec" (c. vi. 20),
and having oftentimes wished to enter into [the subject of] this
difference, and having used much preparatory management; and having
rebuked them as weak, and again soothed and restored them to
confidence; then at last he introduces the discussion on the difference
[of the two dispensations] to ears in their full vigor. For he who
is depressed in spirits would not be a ready hearer. And that you may
understand this, hear the Scripture saying, "They hearkened not to
Moses for anguish of spirit." (Ex. vi. 9.) Therefore having
first cleared away their despondency by many considerations, some
fearful, some more gentle, he then from this point enters upon the
discussion of the difference [of the dispensations].
And what does he say? "For this Melchisedec, King of Salem,
Priest of the Most High God." And, what is especially
noteworthy, he shows the difference to be great by the Type itself.
For as I said, he continually confirms the truth from the Type,
from things past, on account of the weakness of the hearers. "For"
(he says) "this Melchisedec, King of Salem, Priest of the Most
High God, who met Abraham returning from the slaughter of the
Kings, and blessed him, to whom also Abraham gave a tenth part of
all." Having concisely set down the whole narrative, he looked at it
mystically.
And first from the name. "First" (he says) "being by
interpretation King of righteousness": for Sedec means
"righteousness"; and Melchi, "King":
Melchisedec, "King of righteousness." Seest thou his exactness
even in the names? But who is "King of righteousness," save our
Lord Jesus Christ? "King of righteousness. And after that also
King of Salem," from his city, "that is, King of Peace,"
which again is [characteristic] of Christ. For He has made us
righteous, and has "made peace" for "things in Heaven and things on
earth."
(Col. i. 20.) What man is "King of Righteousness and of
Peace"? None, save only our Lord JESUS Christ.
He then adds another distinction, "Without father, without mother,
without genealogy, having neither beginning of days nor end of life,
but made like unto the Son of God, abideth a Priest continually."
Since then there lay in his way [as an objection] the [words]
"Thou art a Priest for ever, after the order of Melchisedec,"
whereas he [Melchisedec] was dead, and was not" Priest for
ever," see how he explained it mystically.
'And who can say this concerning a man?' I do not assert this in
fact (he says); the meaning is, we do not know when what father he
had, nor what mother, nor when he received his beginning, nor when he
died. And what of this (one says)? For does it follow, because we
do not know it, that he did not die, had no parents? Thou sayest
well: he both died and had parents. How then [was he] "without
father, without mother"? How "having neither beginning of days nor
end of life"? How? [Why] from its not being expressed? And what
of this? That as this man is so, from his genealogy not being given,
so is Christ from the very nature of the reality.
See the "without beginning"; see the "without end." As in case
of this man, we know not either "beginning of days," or "end of
life," because they have not been written; so we know [them] not in
the case of JESUS, not because they have not been written, but
because they do not exist. For that indeed is a type, and therefore
[we say] 'because it is not written,' but this is the reality, and
therefore [we say] 'because it does not exist.' For as in regard
to the names also (for there "King of Righteousness" and "of
Peace" are appellations, but here the reality) so these too are
appellations in that case, in this the reality. How then hath He a
beginning? Thou seest that the Son is "without beginning," not in
respect of His not having a cause; (for this is impossible: for He
has a Father, otherwise how is He Son?) but in respect of His
"not having beginning or end of life."
"But made like unto the Son of God." Where is the likeness?
That we know not of the one or of the other either the end or the
beginning. Of the one because they are not written; of the other,
because they do not exist. Here is the likeness. But if the likeness
were to exist in all respects, there would no longer be type and
reality; but both would be type. [Here] then just as in
representations [by painting or drawing], there is somewhat that is
like and somewhat that is unlike. By means of the lines indeed there
is a likeness of features, but when the colors are put on, then the
difference is plainly shown, both the likeness and the unlikeness.
Ver. 4. "Now consider" (saith he) "how great this man is to
whom even the Patriarch Abraham gave the tenth of the spoils." Up
to this point he has been applying the type: hence-forward he boldly
shows him [Melchisedec] to be more glorious than the Jewish
realities. But if he who bears a type of Christ is so much better not
merely than the priests, but even than the forefather himself of the
priests, what should one say of the reality? Thou seest how
super-abundantly he shows the superiority.
"Now consider" (he says) "how great this man is to whom even the
Patriarch Abraham gave a tenth out of the choice portions." Spoils
taken in battle are called "choice portions." And it cannot be said
that he gave them to him as having a part in the war, because (he
said) he met him "returning from the slaughter of the kings," for he
had staid at home (he means), yet [Abraham] gave him the
first-fruits of his labors.
Ver. 5. "And verily they that are of the sons of Levi who receive
the office of 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." So great (he would say) is the
superiority of the priesthood, that they who from their ancestors are
of the same dignity, and have the same forefather, are yet far better
than the rest. At all events they "receive tithes" from them. When
then one is found, who receives tithes from these very persons, are
not they indeed in the rank of laymen, and he among the Priests?
And not only this; but neither was he of the same dignity with them,
but of another race: so that he would not have given tithes to a
stranger unless his dignity had been great. Astonishing! What has he
accomplished? He has made quite clear a greater point than those
relating to faith which he treated in the Epistle to the Romans. For
there indeed he declares Abraham to be the forefather both of our
polity and also of the Jewish. But here he is exceeding bold against
him, and shows that the uncircumcised person is far superior. How
then did he show that Levi paid tithes? Abraham (he says) paid
them. 'And how does this concern us?' It especially concerns you:
for you will not contend that the Levites are superior to Abraham.
(Ver. 6 ) "But he whose descent is not counted from them,
received tithes of Abraham."
And after that he did not simply pass on, but added, "and blessed
him that had the promises." Inasmuch as throughout, this was
regarded with reverence, he shows that [Melchisedec] was to be
reverenced more than Abraham, from the common judgment of all men.
(Ver. 7) "And without all contradiction," he says, "the less
is blessed of the better," i.e. in the opinion of all men it is the
inferior that is blessed by the superior. So then the type of Christ
is superior even to "him that had the promises."
(Ver. 8) "And here men that die receive tithes: but there he of
whom it is testified that he liveth." But lest we should say, Tell
us, why goest thou so far back? He says, (ver. 9) "And as I
may so say" (and he did well in softening it) "Levi also who
receiveth tithes payed tithes in Abraham." How? (Ver. 10)
"For he was yet in his loins when Melchisedec met him," i.e.
Levi was in him, although he was not yet born. And he said not the
Levites but Levi.
Hast thou seen the superiority? Hast thou seen how great is the
interval between Abraham and Melchisedec, who bears the type of our
High Priest? And he shows that the superiority had been caused by
authority, not necessity. For the one paid the tithe, which
indicates the priest: the other gave the blessing, which indicates the
superior. This superiority passes on also to the descendants.
In a marvelous and triumphant way he cast out the Jewish [system].
On this account he said, "Ye are become dull," (c. v. 12),
because he wished to lay these foundations, that they might not start
away. Such is the wisdom of Paul, first preparing them well, he so
leads them into what he wishes. For the human race is hard to
persuade, and needs much attention, even more than plants. Since in
that case there is [only] the nature of material bodies, and earth,
which yields to the hands of the husbandmen: but in this there is
will, which is liable to many alterations, and now prefers this, now
that. For it quickly turns to evil.
Wherefore we ought always to "guard" ourselves, test at any time we
should fall asleep. For "Lo" (it is said) "he that keepeth
Israel shall neither slumber nor sleep" (Ps. cxxi. 4), and
"Do not suffer thy foot to be moved." (Ps. cxxi. 3.) He did
not say, 'be not moved' but "do not thou suffer," &c. The
suffering depends then on ourselves, and not on any other.
For if we will stand "steadfast and unmoveable" (1 Cor. xv.
58), we shall not be shaken.
What then? Does nothing depend on God? All indeed depends on
God, but not so that our free-will is hindered. 'If then it depend
on God,' (one says), 'why does He blame us?' On this account
I said, 'so that our free-will is no hindered.' It depends then
on us, and on Him For we must first choose the good; and then He
leads us to His own. He does not anticipate our choice, lest our
free-will should be outraged. But when we have chosen, then great is
the assistance he brings to us.
How is it then that Paul says, "not of him that willeth," if it
depend on ourselves also "nor of him that runneth, but of God that
showeth mercy." (Rom. ix. 16.)
In the first place, he did not introduce it as his own opinion, but
inferred it from what was before him and from what had been put forward
[in the discussion]. For after saying, "It is written, I will
have mercy on whom I will have mercy, and I will have compassion on
whom I will have compassion"
(Rom. ix. 15),he says, "It follows then that it is not of him
that willeth, nor of him that runneth, but of God that showeth
mercy." "Thou wilt say then unto me, why doth He yet find
fault?" (Rom. ix. 16, 19.)
And secondly the other explanation may be given, that he speaks of all
as His, whose the greater part is. For it is ours to choose and to
wish; but God's to complete and to bring to an end. Since therefore
the greater part is of Him, he says all is of Him, speaking
according to the custom of men. For so we ourselves also do. I mean
for instance: we see a house well built, and we say the whole is the
Architect's [doing], and yet certainly it is not all his, but the
workmen's also, and the owner's, who supplies the materials, and
many others', but nevertheless since he contributed the greatest
share, we call the whole his. So then [it is] in this case also.
Again, with respect to a number of people, where the many are, we
say All are: where few, nobody. So also Paul says, "not of him
that willeth, nor of him that runneth, but of God that showeth
mercy."
And herein he establishes two great truths: one, that we should not
be lifted up: even shouldst thou run (he would say), even shouldst
thou be very earnest, do not consider that the well doing is thine
own. For if thou obtain not the impulse that is from above, all is to
no purpose. Nevertheless that thou wilt attain that which thou
earnestly strivest after is very evident; so long as thou runnest, so
long as thou willest.
He did not then assert this, that we run in vain, but that, if we
think the whole to be our own, if we do not assign the greater part to
God, we run in vain. For neither hath God willed that the whole
should be His, lest He should appear to be crowning us without
cause: nor again our's, lest we should fall away to pride. For if
when we have the smaller [share], we think much of ourselves, what
should we do if the whole depended on us?
Indeed God hath done away many things for the purpose of cutting away
our boastfulness, and still there is the high hand. With how many
afflictions hath He encompassed us, so as to cut away our proud
spirit! With how many wild beasts hath He encircled us! For indeed
when some say, 'why is this?' 'Of what use is this?' They utter
these things against the will of God. He hath placed thee in the
midst of so great fear, and yet not even so art thou lowly-minded;
but if thou ever attain a little success, thou reachest to Heaven
itself in pride.
For this cause [come] rapid changes and reverses; and yet not even
so are we instructed. For this cause are there continual and untimely
deaths, but are minded as if we were immortal, as if we should never
die. We plunder, we over-reach, as though we were never to give
account. We build as if we were to abide here always. And not even
the word of God daily sounded into our ears, nor the events themselves
instruct us. Not a day, not an hour can be mentioned, in which we
may not see continual funerals. But all in vain: and nothing reaches
our hardness [of heart]: nor are we even able to become better by the
calamities of others; or rather, we are not willing. When we
ourselves only are afflicted, then we are subdued, and yet if God
take off His hand, we again lift up our hand: no one considers what
is proper for man, no one despises the things on earth; no one looks
to Heaven. But as swine turn their heads downwards, stooping towards
their belly, wallowing in the mire; so too the great body of mankind
defile themselves with the most intolerable filth, without being
conscious of it.
For better were it to be defiled with unclean mud than with sins; for
he who is defiled with the one, washes it off in a little time, and
becomes like one who had never from the first fallen into that slough;
but he who has fallen into the deep pit of sin has contracted a
defilement that is not cleansed by water, but needs long time, and
strict repentance, and tears and lamentations, and more wailing, and
that more fervent, than we show over the dearest friends. For this
defilement attaches to us from without, wherefore we also speedily put
it away; but the other is generated from within, wherefore also we
wash it off with difficulty, and cleanse ourselves from it. "For
from the heart" (it is said) "proceed evil thoughts, fornications,
adulteries, thefts, false witnesses." (Matt. xv. 19.)
Wherefore also the Prophet said, "Create in me a clean heart, O
God." (Ps. li. 10.) And another, "Wash thine heart from
wickedness, O Jerusalem." (Jer. iv. 14.) (Thou seest that
it is both our [work] and God's.) And again, "Blessed are the
pure in heart, for they shall see God." (Matt. v. 8.)
Let us become clean to the utmost of our power. Let us wipe away our
sins. And how to wipe them away, the prophet teaches, saying,
"Wash you, make you clean, put away your wickedness from your
souls, before Mine eyes." (Isa. i. 16.) What is "before
Mine eyes"? Because some seem to be free from wickedness, but only
to men, while to God they are manifest as being "whited
sepulchers." Therefore He says, so put them away as I see.
"Learn to do well, seek judgment, do justice for the poor and
lowly." "Come now, and let us reason together, saith the Lord:
and though your sins be as scarlet, I will make you white as snow,
and if they be as crimson, I will make you white as wool." (Isa.
i. 17, 18.) Thou seest that we must first cleanse ourselves,
and then God cleanses us. For having said first, "Wash you, make
you clean," He then added "I will make you white."
Let no one then, [even] of those who are come to the extremest
wickedness, despair of himself. For (He says) even if thou hast
passed into the habit, yea and almost into the nature of wickedness
itself, be not afraid. Therefore taking [the instance of] colors
that are not superficial but almost of the substance of the materials,
He said that He would bring them into the opposite state. For He
did not simply say that He would "wash" us, but that He would
"make" us "white, as snow and as wool," in order to hold out good
hopes before us. Great then is the power of repentance, at least if
it makes us as snow, and whitens us as wool, even if sin have first
got possession and dyed our souls.
Let us labor earnestly then to become clean; He has enjoined nothing
burdensome. "Judge the fatherless, and do justice for the widow."
(Isa. i. 17.) Thou seest everywhere how great account God
makes of mercy, and of standing forward in behalf of those that are
wronged. These good deeds let us pursue after, and we shall be able
also, by the grace of God, to attain to the blessings to come: which
may we all be counted worthy of, in Christ Jesus our Lord, with
whom to the Father together with the Holy Ghost, be glory, power,
honor, now and for ever and world without end. Amen.
|
|