Heb. 7. 6, and to the whole drift of his | Melchizedek was a priest, not by inargument. For if Melchizedek were heritance, but by immediate divine apShem, Levi was in his loins as well as pointment. Though as a man he in the loins of Abraham, from which it doubtless had a father and mother, and follows, that while he paid tithes in the was born and died like other men, yet loins of one of his ancestors he re- as nothing is said on these points by ceived them in another, that is, paid the historian, the Apostle, holding him them to himself; which is absurd. forth precisely in the light which Moses The identity of Melchizedek and Shem, does, and in no other, says that he was therefore, cannot with any show of 'without father, without mother, withreason be consistently held. Others out descent, having neither beginning accordingly rejecting the Jewish tra- of days nor end of life; but made like dition on this head, have adopted the unto the Son of God, abiding a priest opinion that Melchizedek was the Son continually.' That is, he derived his of God himself. To this conclusion office from no predecessor and deliverthey are led by an unwillingness to al-ed it down to no successor, but stands low that any mere man was superior to Abraham. But in this case we can hardly suppose the Apostle would have said that Melchizedek 'was made like to the Son of God; or that Christ was constituted a Priest 'after the order of Melchizedek ;' or in other words, that he was a type of himself! The most probable view therefore of the true character of Melchizedek is that given by Josephus, viz. that he was a Canaanitish prince, a pious and religious man; a personage eminently raised up by God, whose genealogy was perhaps designedly veiled in mystery, that he might be in this, as in other things, a type of Christ. He is mentioned elsewhere in the Scriptures only in the 110th Psalm and in the epistle to the Hebrews, where the Apostle, aiming to shew the pre-eminence of Christ's priesthood over that of Aaron, avails himself of the somewhat remarkable coincidences which happened to subsist between what is here related of Melchizedek, and what he designed to affirm of Christ. As Melchizedek combined in his own person the dignity both of king and priest, this fact enabled him to illustrate more strikingly to the Jews to whom he wrote the union of the same offices in Christ, who sits 'a priest upon his throne.' Again, as far as appears from the sacred record,

before us in the sacred record single and alone, constituting himself an order of priesthood. In this respect he was eminently 'made like the Son of God;' who was also a priest, not after the manner of the sons of Aaron, by descent from their predecessors, but after the similitude of Melchizedek, that is, by an immediate divine constitution. These are the grand points of resem blance between Melchizedek and Christ, of which the Apostle makes so happy a use in writing to the Hebrews; and we think it by no means unlikely, that Moses, penning his narrative under divine guidance, was moved to suppress the various particulars respecting the birth and parentage of Melchizedek, and the commencement and close of his priesthood, and to introduce him thus briefly and abruptly into the thread of his history, for the very purpose of affording to another inspired penman, in after ages, the means of so pertinently and forcibly illustrating this sublime feature of Christ's official character.

-¶ King of Salem. Heb.

melek shalem, i. e. king of peace, an import of the title of which the Apostle makes use Heb. 7. 2. Whether this were the same place with that which afterwards attained such eminence under the name of Jerusalem, is somewhat doubtful, though proba

19 And he blessed him, and said, Blessed be Abram of the

most high God, possessor of heaven and earth.

g ver. 22. Mat. 11. 25.

tered in Christ. In the most ancient periods, among all nations whose records have reached us, the office of priest and king appear to have been conjoined in the same person.

bilities are in favour of the supposition that it was, Ps. 76. 1, 2. Bochart and others take it for the place called Salim on the banks of the Jordan, where John baptized, John, 3. 23. But as there was a 'king's dale' near this Sa- 19. And he blessed him, and said, lem, v. 17, and also in the vicinity of &c. That is, Melchizedek blessed Jerusalem, the latter was probably the Abraham, in doing which he performseat of Melchizedek's residence.- -Ted one of the characteristic functions Brought forth bread and wine. As it of a priest, whose duty it was 'to bless is evidently the post-resurrection priest- in the name of the Lord for ever.' hood of Christ which was prefigured 1 Chron. 23. 13, Num. 6. 23, 27. Viewby that of Melchizedek, we see no ob-ed in this light, the act of blessing on jection to considering the 'bread and the part of Melchizedek would imply wine' which he brought forth for the more than a personal well-wishing; it refreshment of Abraham and his fol- would be prophetic. In pronouncing lowers, as an adumbration of the sa- a benediction, he would set his seal to cramental elements, which Christ in what God had done before him. It is the institution of the supper has pro- not unlikely that he might have known vided for the weary soldiers of the cross. Abraham previously to this, and have -T And he was the priest of the been well acquainted with his being a most high God. Heb. 1333 favourite of heaven, in whom all the priest to the most high God. Chal. nations of the earth were to be blessed; 'Minister before the most high God.' and to whose posterity God had prom.. The leading idea conveyed by the origi- ised the land of Canaan. If so, his nal term for 'priest' cohen, is that blessing him in so solemn a manner of ministration in general, but yet, as implied his devout acquiescence in the predicated of him who is next in rank divine will, even though it would be at to the supreme power. Thus, 2 Sam. the expense of his ungodly country8. 18, And David's sons were chief men.-¶ Possessor of heaven and rulers;' Heb. 'cohens,' priests, is ren- earth. Heb. 7p. The dered literally in the parallel passage, idea of a 'possessor' is very intimately 1 Chron. 18. 17, 'And David's sons related to that of a 'disposer,' especialwere the first at the king's hand.' So ly when, as in the present case, the also 2 Sam. 20. 26, And Ira also the possession is founded upon creation; Jairite, was a chief ruler about David;' and we think it highly probable that Heb. 'a priest to David.' In its gen- the words were intended to convey a eral usage, however, it is appropriated tacit acknowledgment of the sovereign as the office-title of one who performs right of the most high God, who had the functions of a sacrificer, an offerer created all things, to make such an alof sacred oblations to God, and an in-lotment of the earth or any part of it tercessor for, and blesser of, the people, 1 Chron. 23. 13. Under the gospel dispensation this office is abolished among men, its functions being cen

as he saw fit. The speaker, therefore, in employing this language virtually puts his Amen to the Divine promise which secured to Abraham and his seed

20 And blessed be the most | high God, which hath delivered thine enemies into thine hand. And he gave him tithes of all.

h ch. 24. 27. i Heb. 7. 4.

the possession of the land of Canaan. The rendering of the Sept. and the Vulg. 'who created the heaven and the earth,' is not exact, and has probably flown from confounding the literal with an inferential sense of the original word.

21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

22 And Abram said to the king

who minister to men in spiritual things, who are to be esteemed very highly in love for their work's sake, and who, while they serve at the altar, are ordained to live of the altar.

21. Give me the persons. Heb. WDIN the soul; col. sing. for 'souls;' correctly rendered 'persons,' according to a usage of very frequent occurrence. It means of course the captive men and women. Gr. 'Give me the men.' It would seem that while these things were going on between Melchizedek and Abraham, the king of Sodom stood by and heard what passed, but without taking any particular interest in it. What occurred between these two great char

20. Blessed be the most high God. This discloses the native working of a truly pious and devout spirit, which cannot contentedly stop short of the fountain-head of all blessing. Instead of launching out into encomiums on Abraham's valour and skill as a warrior, he rises in his ascription of praise to the God of Abraham, who had graciously conferred the victory upon his servant.- —¶ He gave him tithes of all.acters appears to have made no impresThat is, Abraham gave to Melchiz- sion upon him. Apparently he thought edek, as the Apostle assures us, Heb. of nothing, and cared for nothing, but 7. 2. The expression is thought by what respected himself. Though there some too general to be confined to a is no evidence that he could claim any tenth of the spoils taken from the con- right at least to the goods, yct he federate kings, but as it does not appear speaks in a manner as if he would be that he had any thing else there to thought not a little generous in relintithe, we think it more probable that a quishing them. And take the goods tenth of the spoils is all that is meant, to thyself. 'It would seem that here and in this we are evidently sustained the king claims his own due, and alby the testimony of Paul, Heb. 7. 4. lows Abraham his. According to Arab As Melchizedek in this transaction had usage Abraham had an undoubted right officiated in his priestly capacity as a to the recovered goods and cattle. The kind of mediator between God and custom is, if an enemy has spoiled an him, it was undoubtedly in this light Arab camp, and carried away some of that he regarded him in making the the persons as prisoners, and if the oblation. He gave him tithes, not as whole be afterwards recovered by a friend, but as God's representative. another party, for the persons to be reThe present was undoubtedly accom-stored, but for the property to remain panied by sentiments of personal re- in the possession of those by whom it spect and gratitude, but it was principal- was recaptured. This elucidation, ly designed as a tribute of piety to God. which has escaped the notice of annoConsidered in this light it was a very tators, exalts the conduct of Abraham early and significant intimation of the in declining to receive his due, and de debt of temporal support due to those tracts from the generosity for which

m

of Sodom, I have lifted up mine 23 That I will not take from hand unto the LORD, the most a thread even to a shoe-latchhigh God, the possessor of heav-et, and that I will not take any en and earth, thing that is thine, lest thou

19.

k Ex. 6. 8. Dan. 12. 7. Rev. 10. 5, 6. 1 ver. ch. 21. 33.

the king of Sodom has obtained credit. Indeed we see that Abraham himself admits the right of his friends to that which, for himself, he declined.' Pict. Bible.

m So Esther 9. 15, 16.

strued; where it might be said that he was prompted to the rescue of Lot more by the hope of plunder than the spirit of benevolence. His conduct in this emergency affords a good hint to Christians. They are really so rich in their own inheritance that it ill becomes them to crave the possessions of others.

23. That I will not take.

Heb. D

if I will take; an imperfect mode of expression peculiar to the original Scriptures, and frequently occurring in oaths. It is equivalent to a negative, as rendered in our version. Thus in like manner Ps. 95. 11, 'Unto whom I

22. I have lifted up mine hand. A Hebraism for 'I have sworn,' derived from the custom, to which there are frequent allusions in the Bible, of elevating the right hand in the act of ta king an oath. Abraham doubtless knew the man, and perceiving his affected generosity, gave him to understand that he had already decided, and even sworn, in the presence of the most high God, what he would do in respect to that part of the spoils which had pre-sware in my wrath that they should not viously belonged to him. This answer of Abraham is somewhat remarkable. His having determined upon his course before the king of Sodom met him, implies something dishonourable in the character of that prince. He must have been well known to Abraham as a vain-boasting, unprincipled man, or he would not have resolved, in so solemu a manner, to preserve himself clear from the very shadow of an obligation to

enter my rest (Heb. if they shall enter my rest);' explained by the Apostle, Heb. 3. 18, 'that they should not enter into his rest.' So Mark, 8. 12, 'Verily I say unto you, there shall be no sign given unto this generation (Gr. if a sign shall be given);' whereas in the parallel passage Mat. 16. 4, it stands,

There shall no sign be given it.' Comp. Gen. 21. 23.-¶ From a thread even to a shoe-latchet. Heb. This was

מחוט ועד שרוך נעל | him. It is possible that he might have

thrown out some malignant insinuations against Lot and his uncle on the score of their religion. At any rate, he had become for some reason fixed in his purpose not to become in any sense a debtor to the king of Sodom. In this he may have designed to honour the promise of blessing which had been made to him. If the possessor of heaven and earth has engaged to provide for him he will not be beholden to an earthly potentate, especially where his motives in so doing were liable to be miscon

probably a proverbial expression of diminution, equivalent to 'the meanest thing.' As to the original hoot rendered thread nothing satisfactory can be determined respecting it, farther than that it denotes some kind of fastening either to the hair or the dress. 'This may refer to the red thread worn round the neck or the arm, and which binds on the amulet; or the string with which females tie up their hair. The latchet I suppose to mean the thong of the sandal, which

goes over the top of the foot and betwixt the great and little toes. It is proverbial to say, should a man be accused of taking away some valuable article, which belongs to another, 'I'wicked thing,' Heb. ' wicked word;' have not taken away even a piece of the thong of your worn-out sandals.'' Roberts.

things spoken of. 'Word' is often us-), 1 Sam. 9. 9. 2 Sam. 24. 11, and