John Owen on Hebrews 7:6

VER. 6, 7, 8, 9, 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec, which concerned the Greatness and Glory of him who was Represented by him, and his Preeminence above the Levitical Priests. For if Melchisedec who was but a Type of him, was in his own Person in so many Instances more Excellent than they; how much more must he be esteemed to be above them, who was Represented by him. For he whom another is appointed to represent, must be more Glorious than he by whom he is represented. This part of his Argument the Apostle concludes in these Verses, and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec. And this was that which strook unto the heart of that Controversie which he had in hand, namely, that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec. And these things, whatsoever sence we now have of them, were those on which the Salvation or Damnation of these Hebrews did absolutely depend. For unless they were prevailed on to forgoe that Priesthood which was now abolished, and to betake themselves alone unto that more Excellent which was then Introduced, they must unavoidably perish; as accordingly on this very account it fell out with the Generality of that People, their Posterity persisting in the same Unbelief unto this day. And that which God made the Crisis of the Life and Death of that Church and People, ought to be diligently weighed and considered by us. It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle, wherein so much occurrs about Pedigrees, Priests, and Tithes, which they think belongs not unto them. But let them remember, that in that great Day of taking down the whole Fabrick of Mosaical Worship, and the Abolition of the Covenant of Sinai, the Life and Death of that Ancient Church, the Posterity of Abraham the Friend of God, to whom unto this Season an inclosure was made of all Spiritual Priviledges, (Rom. 9. 4.) depended upon their receiving or rejecting of the Truth here contended for. And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons. And when he doth so, there is ever after an especial Veneration due unto them. But to return. Upon the Supposition that the Levitical Priests did receive Tithes, as well as Melchisedec, wherein they were equal; and that they received Tithes of their Brethren the Posterity of Abraham, which was their especial Prerogative and Dignity; he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them, was no more than was due unto him. And the first of these is taken from the Consideration of his Person of whom he received Tithes, ver. 6. The Second from the Action of Benediction which accompanied his receiving of Tithes, ver. 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law, ver. 8. And the Fourth from that which determines the whole Question, namely, that Levi himself, and so consequently all the whole Race of Priests that sprang from his Loyns, did thus pay Tithes unto him.

VER. 6, 7. [non-Latin text not transcribed]. The Aethiopick Translation omits those words, [non-Latin text not transcribed]. He takes up the Name Abraham in the fore-going Verse, who came forth out of the Loyns of Abraham; and adds unto them what follows in this, who received the Promise; possibly deceived by a maimed transcript of the Original. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] —He who is not written in their Genealogies; properly enough; for the Apostle speaks of the Genealogies that were Written and on Record in the Book of Genesis, wherein there is none of Melchisedec. And it is the Writing by Divine Inspiration that his Argument is founded on. Answ. Genealogisatus, Genealogised. Is cujus genus non recensetur ex illis; Whose Stock is not reckoned from them; or as Beza, Ad illos non refertur. Vul. Lat. Cujus Generatio non annumeratur in eis; That is as the Rhemists, He whose Generation is not Numbred among them. Nor whose Descent is not counted from them; putting Pedigree in the Margin. [non-Latin text not transcribed], is, is cujus ortus, generatio, nativitas recensetur; whose Original, Nativity, Stock, Race, is reckoned up or Recorded. [non-Latin text not transcribed], from them, from among them; Vul. Lat. in eis, for, inter eos, among them, whose Generation is not Numbred among them. The meaning is, he was not of their Stock or Race; he sprang not of them, nor arose from among them. [non-Latin text not transcribed], decimas tulit, sumpsit, exegit, accepit, decimavit; [non-Latin text not transcribed], is decimo, or decimam partem excerpo; to take out the Tenth part, [non-Latin text not transcribed]; Plut. in Camillo; ex spoliis hostium decimas excerpere, [non-Latin text not transcribed] with an Accusative case as here, is to receive Tithes of any; and [non-Latin text not transcribed], in the same construction, is of the same signification, ver. 5. [non-Latin text not transcribed]. But absolutely it signifies to pay Tithes, or to give Tithes, not to receive them, Luke 18. 12. [non-Latin text not transcribed], I Tithe all that I possess; that is, give Tithe out of it.

VER. 6. But he whose Descent is not reckoned from them, received Tithes from Abraham, and Blessed him that had the Promises. A Description there is in these words of Melchisedec, by a Negation of a certain Respect Useful to be Observed unto the Design of the Apostle; and then an Assertion upon a supposition thereof. (1.) He was a Person whose Descent, Pedigre, Nativity, Traduction of Stock and Linage, was not reckoned from among [non-Latin text not transcribed]. them. He had before observed absolutely, that he was not at all Genealogized, ver. 3. [non-Latin text not transcribed], without Descent. And how this was necessary to shadow out the Eternity of the Priesthood of Christ, we have declared. For if he had any Genealogy, or had stood in need thereof, it had been to shew from whom he derived his Priesthood, and unto whom it was transmitted; whereas he had no such Circumstances, nor was to have, as to the End of his Call and Office. Hence it follows in particular, that he could not derive his Descent from Levi; Morally he could not, because so he had none at all; and Naturally he could not, for in his Days Levi was only yet in the Loyns of Abraham; so that in no respect he could descend from him. But the Apostle hath a peculiar Intention in this Verse. For whereas he designed to prove the Greatness of Melchisedec from his receiving Tithes, he intends here to declare, on what Right and Title he did so: For there were but two ways whereby any one did or might take Tithes of any. (1.) By virtue of the Law, or Institution of God in the Law. This way none could do so, but he who Legally derived his Descent from Levi. (2.) By virtue of some especial Grant or Personal Priviledge, either before or above the Law. Whereas therefore Melchisedec as is here declared, had no Interest in the former, it must be with respect unto the latter that he had this Right, which Argues his Dignity. So God may and doth sometimes communicate of his Favour and Priviledges thereby, by especial exemption, and not by an Ordinary Rule or Constitution. I do not at all know, nor can it be proved, that God is now by his VVord or Law or Constitution, Obliged to give no Ministry unto the Church, but by virtue of an Orderly outward Call according to the Rule. It is true, we are obliged to keep our selves unto the Rule and Law in the Call of Ministers so far as we are able; but whether God hath bound himself unto that Order, I very much Question. Yea, when there is any great and Signal Work to be done in the Church, it may be such as the Church cannot or will not call any unto, even such a Reformation of Persons as may prove a dissolution of its Constitution, if God raise, Gift and Providentially call any unto that work, assisting them in it, I should not doubt of the Lawfulness of their Ministry, as granted unto them by especial Priviledge, though not Communicated by external Rule and Order. It is good ordinarily to be Genealogised into the Ministry by established Rule; but God can by virtue of his own Soveraignty grant this Priviledge unto whom he pleaseth. And let not any imagine that such a Supposition must needs immediately open a Door unto Confusion; for there are unvariable Rules to try Men and their Ministry at all times whether they are sent of God or no. The Doctrine which they teach, the Ends which they promote, the Lives which they lead, the Circumstances of the seasons wherein they appear, will sufficiently manifest whence such Teachers are. 2. Having thus described Melchisedec, and manifested on what Account the things mentioned were ascribed or did belong unto him, he mentions the things themselves, which were two. (1.) That he received Tithes of Abraham. (2.) That he Blessed him. In both which he demonstrates his Greatness and Dignity. (1.) By the Consideration of the Person of whom he received Tithes, it was Abraham himself. (2.) By an especial Circumstance of Abraham; it was he who received the Promises, from whence the whole Church of Israel claimed their Priviledges. (1.) He received Tithes of Abraham. The Levitical Priests received Tithes of those who came out of the Loyns of Abraham, which was an Evidence of their [non-Latin text not transcribed]. Dignity by Gods Appointment. But he received them of Abraham himself, which Evidently declares his Superiority above them, as also herein above Abraham himself. And the Apostle by insisting on these things so particularly, shews, (1.) How difficult a matter it is to dispossess the minds of Men of those things which they have long trusted unto and boasted of. It is plain from the Gospel throughout, that all the Jews looked on this as their great Priviledge and Advantage, that they were the Posterity of Abraham, whom they conceived on all accounts the greatest and most Honourable Person that ever was in the VVorld. Now although there was much herein, yet when they began to abuse it, and trust unto it, it was Necessary that their Confidence should be abated and taken down. But so difficult a matter was this to effect, as that the Apostle applies every Argument unto it, that hath a real force and evidence in it, especially such things as they had not before considered, as it is plain they were utterly Ignorant in the Instructive part of this story of Melchisedec. And we see in like manner, when Men are possessed with an inveterate conceit of their being the Church, and having all the Priviledges of it enclosed unto them, although they have long since forfeited openly all Right thereunto, how difficult a thing it is to dispossess their minds of that pleasing presumption. (2.) That every Particle of Divine Truth is Instructive and Argumentative when it is rightly used and improved. Hence the Apostle presseth all the Circumstances of this Story, from every one of them, giving light and evidence unto the great Truth which he sought to Confirm. 2. That it might yet farther appear how great Melchisedec was, who received Tithes of Abraham, he declares who Abraham was in an instance of his great and [non-Latin text not transcribed]. especial Priviledge. It was he who received the Promises. This he singles out as the greatest Priviledge and Honour of Abraham, as it was indeed the Foundation of all the other Mercies which he enjoyed, or Advantages that he was entrusted withal. The Nature of this Promise, with the Solemn manner of its giving unto Abraham, and the Benefits included in it, he had at large declared, Chap. 6. ver. 13, 14, 15, 16. Hereby Abraham became the Father of the Faithful, the Heir of the World, and the Friend of God; so that it exceedingly Illustrates the Greatness of Melchisedec, in that this Abraham paid Tithes unto him. The Medium of the Argument in this instance is lyable only unto one Exception; namely, That Abraham was not the first that received the Promises, so that although he were not, yet there might be others greater than Melchisedec, who never made any acknowledgment of his Preeminence. For the Promise was given unto Adam himself immediately after the Fall, as also unto Noah in the Covenant made with him, and to others also who before Abraham died in the Faith. Answ. It is true, they had the Promise and the Benefit of it; but yet so as in sundry things Abraham was preferred above them all. For, (1.) He had the Promise more plainly and clearly given unto him, than any of his Predecessors in the Faith. Hence he was the first of whom it is said, that He saw the Day of Christ and Rejoiced, as having a clearer view of his Coming and of Salvation by him, than any that went before him. (2.) The Promise was confirmed unto him by an Oath, which it had not been unto any before. (3.) The Promised Seed was in it peculiarly confined unto his Family or Posterity; See Heb. 2. 17. (4.) His receiving of the Promise was that which was the Foundation of the Church in his Posterity which he had peculiarly, to deal withal. He had therefore the Preeminence above all others in this matter of receiving the Promises. But it may yet be said, that Abraham had not received the Promises then when he was Blessed of Melchisedec, so that it was no Argument of his Preeminence at that time. But (1.) He had before received the same Promise for the Substance of it, which was afterwards more Solemnly confirmed unto him, on the trial of his Faith in Offering his only Son, Gen. 12. 2, 3. Chap. 13. 15, 16. (2.) He was then actually instated in a Right unto all that farther Confirmation of the Promises which he received on various Occasions, and what followed added not unto the Dignity of his Person, but served only unto the Confirmation of his Faith. So Melchisedec Blessed him who had the Promises. And we may Observe, 1. We can be made partakers of no such Grace, Mercy, or Priviledge in this World, but that God can when he pleaseth make an addition thereunto. He who had received the Promises was afterwards Blessed. VVe depend upon an infinite Fountain of Grace and Mercy, from whence it is made out unto us by various degrees according to the good pleasure of God. Neither will he give unto us, nor are we capable to receive in this world, the whole of what he hath provided for us, in the enjoyment whereof our final Blessedness doth consist. VVherefore as it is required of us to be thankful for what we have, or to walk worthy of the Grace we have received: Yet we may live in constant expectation of more from him, and it is the great Comfort and Relief of our Souls that we may so do. 2. It is the Blessing of Christ, Typed in and by Melchisedec, that makes Promises and Mercies effectual unto us. He is himself the great Subject of the Promises, and the whole Blessing of them cometh forth from him alone. All besides him, all without him, is of, or under the Curse. In him, from him, and by him only, are all Blessings to be obtained. 3. Free and Soveraign Grace is the only Foundation of all Priviledges. All that is spoken of the Dignity of Abraham is resolved into this, That he received the Promises.