Exposition of Hebrews 6-10, Exegesis of chapter 7 · Exegesis of verse 4
VER. 4.
Consider then how great this man was, unto whom even the Patriarch Abraham gave the Tenth of the Spoils.
The Duty of the Hebrews upon the Proposition of the state of Melchisedec before insisted on, is here pressed on them. And the words contain both a Respect unto the preceding Discourse, a Duty prescribed, the Object of that Duty, and the Reason of a Qualification therein expressed, amplified by the Title, State and Condition of one Person concerned.
1. The Note of Respect unto the preceding Discourse is in the Particle foreign, which we render now, consider now, then, or therefore; but do you consider. The things before foreign.laid down are as of Importance in themselves, so of your especial concernment.
2. The Especial Duty which he prescribes unto them with Respect unto the things proposed by him concerning the Excellency of Melchisedec and his Office, foreign.is that they would consider it.
He doth four times in this Epistle call the Hebrews unto this especial Duty of an Inteuse Consideration of the things proposed unto them, as we have translated his words, and that not unduly, Chap. 3. 1. Chap. 10. 24. Chap. 12. 3. and in this place, Chap. 3. 1. Chap. 10. 24. we have the same word in the Original, foreign, whose Importance hath been declared on Chap. 3. 1. Chap. 12. 2. the word is foreign, which signifies to call things unto a due Reckoning and Account, so as to conform our minds unto them, which is our great Duty with respect unto the patient Sufferings of Christ there intended. The word here used signifies diligently to behold, contemplate on, or to look into the things proposed unto us. He had before warned them that what he had to Discourse on this Subject was difficult and hard to be understood, but withal such was its Use and Excellency that neither would he refrain from declaring of them, nor ought they to spare any pains in a diligent Enquiry into them. Having therefore laid down the matter of Fact, and stated the whole Subject which he designed to treat upon, he adds their Duty with respect thereunto. And this in the first place is that they would heedfully and diligently look into them.
1. It will be fruitless and to no Advantage to propose or declare the most Important Truths of the Gospel, if those unto whom they are proposed do not diligently enquire into them. And here those unto whom the Dispensation of the Gospel is committed, are pressed with no small difficulty, as our Apostle professeth that he was in this very case. For whereas it is incumbent on them in that Declaration of the whole Counsel of God which is enjoyned them, to insist upon sundry things that are Deep, Mysterious, and hard to be understood, when their Hearers for want of a good Foundation of Knowledge in the Principles of Religion, or through carelesness in attending unto what is delivered, do not come unto a due perception and understanding of them, it is very grievous to see their own Labours and others Profit disappointed. Wherefore if Men think they have nothing to do, but as it were to give the hearing unto such as endeavour to carry them to perfection, they will lose all the advantage of their Ministry. This Duty therefore is here prescribed by the Apostle with respect unto this Truth, to obviate this slothful frame. And we may on this Occasion briefly name the things that are required thereunto. As, (1.) Sense of a concernment in them. Unless this be well fixed on the mind, Men will never diligently attend unto them, nor duly consider them. If upon the proposal of Sacred Truths that appear hard to be understood, they begin to think that this belongs not unto them, it is for others who are more exercised than they, it is not likely they should ever endeavour to apprehend them aright. And this very frame keeps many in a low form of knowledge all their days; possibly also this Neglect is increased in many, by the spreading of a late foolish apprehension, that we are upon the matter to look after nothing but the Doctrines and Precepts of Morality that are in the Scripture; but as for the more Spiritual Mysteries of Grace we are not concerned in them. Where this Principle is once imbibed, Men will rest and satisfie themselves in the most profound Ignorance; and not only so, but despise all such as endeavour to be wiser than themselves. But, (2.) Unto a due Apprehension of these things there is not only required a sense of our concernment, but also a Delight in them. If the Light be not Pleasant unto us, as well as Useful, we shall not value it nor seek after it. When such Mysterious Truths as that here insisted on by our Apostle, are proposed unto Men, if they have no Delight in such things, they will never be at the Cost and pains of enquiring into them with necessary Diligence. Curiosity indeed, or an humour to pry into things we have not seen, and which we cannot see in a due manner because not revealed, is every where condemned by our Apostle, who warns us all to be wise unto Sobriety, and not above what is written. But there is a secret delight and complacency of mind in every beam of Spiritual Light shining in its proper Divine Revelation, when the Soul is disposed aright unto the reception of it. Without this in some measure we shall not follow on to know, nor thrive in knowledge. (3.) Study, Meditation and Prayer, with the diligent Use of all other means appointed for the search and Investigation of the Truth, do close this Duty. Without these things in Hearers, Ministers lose all their Labour in the Declaration of the most important Mysteries of the Gospel. This the Apostle as to the present case designs to obviate in the frequent prescription of this Duty.
That which the Apostle proposeth in the first place and in general as the Object of this Enquiry and consideration, is foreign, Quantus iste erat; the word foreign.respects Greatness and Excellency in any kind. Nunc quantus Achilles, Quantus erat Julius Caesar, and the like. And this Greatness of Melchisedec respected neither the endowments of his Person, nor the largeness of his Dominion, nor his Riches or Wealth, in which sence some are said to be Great in the Scripture, as Job, Barzillai, and others; but it regards alone his Dignity with respect unto his Office, and his Nearness unto God on that account. That which these Hebrews insisted on as their Chief and Fundamental Priviledge in Judaism, and which they were most unwilling to forgo, was the Greatness of their Predecessors, with their nearness unto God in Favour and Office. In the first way as to Divine Love and Favour, they Gloried in Abraham, and opposed the Priviledge of being his Children on all Occasions unto the Person and Doctrine of Christ, John 8. 33, 53. And in the latter they thought Aaron and his Successors to be preferred above all the VVorld. And whilst they were under the Power and Influence of these Apprehensions, the Gospel could not but be ungrateful unto them, as depriving them of their Priviledges, and rendring their Condition worse than it was before. To undeceive them in this matter, and to demonstrate how unspeakably all those in whom they trusted, came short of the true High Priest of the Church, he calls them to consider the Greatness of him, whose only eminence consisted in being a Type or Representative of him. Wherefore the Greatness of Melchisedec here proposed unto earnest Consideration, is that which he had in Representing Jesus Christ, and his nearness unto God on that Account. And it were well that we were all really convinced, that all true Greatness consists in the Favour of God, and our nearness unto him, on the Account of our Relation unto Jesus Christ. We neither deny nor undervalue any Mans Wealth or Power hereby. Let those who are Rich and Wealthy in the World be accounted and called Great, as the Scripture sometimes calls them so. And let those who are High in Power and Authority be so esteemed, we would derogate nothing from them which is their due: But yet the Greatness of them all is but particular, with respect unto some certain things, and therefore fading and perishing. But this Greatness and Honour of the Favour of God, and nearness unto him, on the account of Relation unto Jesus Christ, is general, abiding, yea, eternal.
The Proof of the Apostle's Assertion, included in that Interrogation, How Great this Man was, follows in an Instance of what he had before observed and proposed unto them; Unto whom even the Patriarch Abraham gave the Tenth of the Spoils. foreign, that is, foreign; the Tenth part. The Conjunction foreign is Emphatical; and although in the Original it is joyned with foreign, yet in Construction foreign.it is to be understood with Abraham; not, unto whom Abraham gave even the Tenth; but unto whom even Abraham gave the Tenth, as it is in our Translation.
The Proof of the Greatness of Melchisedec from hence consists in three things. (1.) In the Nomination of the Person that was Subject unto him, or Abraham. (2.) In the Qualification of his Person, He was the Patriarch. (3.) In what he did, He gave him the Tenth part of the Spoils.
As to the Person himself he was the Stock and Root of the whole People, their foreign.Common Father in whom they were first separated from other Nations to be a People of themselves. And herein they had a singular Reverence for him, as generally all Nations have for the first Founders of their Political State, who among the Idolatrous Heathens were commonly Deified, and made the Objects of their Religious Adoration. But moreover it was he who first received the Promise and the Covenant with the Token of it, and by whom alone they put in their Claim unto all the Priviledges and Advantages which they Gloried in above all Nations in the VVorld. This Abraham therefore they esteemed next unto God himself. And their Fosterity do now place him in Heaven above the Angels, hardly allowing that the Messiah himself should be exalted above him, and tell a Foolish story how he took it ill, that the Messiah should be on the Right Hand, and he on the Left Hand of God. But it is sufficiently evident from the Gospel, how much in those days they boasted of him, and trusted in him. Hence it is that our Apostle expresseth it so emphatically, even Abraham.
The Qualification of his Person, and his Title thereon is added in like manner: foreign.He was foreign. A Patriarch is a Father, that is, a Prince or Ruler of a Family. A Ruling Father; and these Patriarchs were of three sorts among the Jews. Of the first sort was he alone who was the first separated Progenitor of the whole Nation. He was their foreign—the first Father of all that great Family. Secondly, there were such as Succeeded him, from whom the whole Nation in like manner Descended, as Isaac and Jacob, who were Heirs with him of the same Promise, Heb. 11. 4. Thirdly, Such as were the first Heads of their Twelve Tribes into which the Nation was divided, that is, the Twelve Sons of Jacob, are called Patriarchs, Acts 7. 8, 9. Others that followed them, as David, who is also called a Patriarch, Acts 2. 29. were termed so, in allusion unto them, and being signally the Progenitors of a most Eminent Family among them. Now it is evident that the first of these on all accounts is the Principal, and hath the Preeminence over all the rest. And this was Abraham alone. VVherefore if any one were greater than Abraham, and that in his own time, it must be acknowledged it was upon the account of some Priviledge that was above all that ever that whole Nation as Descendents from Abraham were made partakers of. But that this was so the Apostle proves by the Instance ensuing, namely, that he gave to Melchisedec, &c.
foreign he gave them; yet not arbitrarily, but in the way of a Necessary Duty, not as an Honorary respect, but as a Religious Office. And he gave thus foreign, foreign.that is, foreign, or foreign the Tithe-portion, delivering it up unto his Use and Disposal as the Priest of the most High God. And this Tenth was foreign, as the Apostle Interprets the passage in Moses, of the Spoils of War. foreign is acervus, foreign.an heap of Corn or any Useful things; foreign is the top of the Heap, the best of it, from whence the First-fruits were taken for Sacred Services. And because it was the Custom of all Nations afterwards to dedicate or devote some Portion of what they got in War unto Religious Services, the word it self came to signifie the Spoils of War. At first it was the portion that was taken out of the whole, and afterwards the whole it self was signified by it. Now although Abraham had reserved nothing unto himself of what belonged unto the King of Sodom and his Companions, yet the Army and King which he had newly slain and destroyed having smitten sundry other Nations, Gen. 14. 5, 6, 7. and dealt with them as they did with Sodom and the other Towns, took all their Goods and Provision, ver. 11. being now in their return home and laden with Prey, it fell all into the hand of the Conquerour; The Tenth part of the Spoils in every kind, might probably be a very great Offering both for Sacrifice and Sacred Dedication in the place where Melchisedec Ministred in his Office. What farther concerns the Greatness of this Man, the Apostle farther declares in the ensuing Verses, where it will fall under Consideration. From this one Instance of Abraham's paying Tithes unto him, it is in a great measure already evinced.
But how came Melchisedec to be thus Great? Is it because he was Originally in himself, more Wise and Honourable than any of the Sons of Men? We Read no such thing concerning him, which the Apostle declares to be the Rule and Measure of all our Conceptions in this matter. Is it that he attained this Dignity and Greatness, by his own Industry and Endeavours? as the Prophet says of some, that their Judgment and their Dignity proceeds from themselves, Hab. 1. 7. Neither do we find any thing of that Nature ascribed unto him. The sole Reason and Cause hereof, is, that God raised him up and disposed of him into that Condition of his own good pleasure. And we may see in him, that
The Sovereign Will, Pleasure, and Grace of God is that alone which puts a difference among Men, especially in the Church. He makes Men Great or Small, High or Low, Eminent or Obscure, as it seemeth Good unto him. He raiseth up the Poor from the Dust, and lifteth up the Beggar from the Dunghill, to set them among Princes, and to make them Inherit the Throne of Glory, for the Pillars of the Earth are the Lords, and he hath set the World upon them, 1 Sam. 2. 8. which is plentifully elsewhere Testified unto. Whence was it that the Twelve Poor Fishermen were made Apostles to sit on Twelve Thrones Judging the Tribes of Israel, and becoming Princes in all Nations? Who made the most Glorious Apostle of the first and fiercest Persecutor? VVas it not he who hath Mercy on whom he will have Mercy, and is Gracious unto whom he will be Gracious? And it is laid down as an Universal Rule, That no Man hath any thing in this kind but what he hath freely Received, nor doth any Man make himself to differ from others, 1 Cor. 4. 7. For, (1.) God lays the Foundation of all Spiritual Differences among Men, in his Sovereign Decree of Eternal Election, Rom. 9. 11, 12, 13, 14, 15, 16. Ephes. 1. 4. And among them that are Chosen he calleth them when and how he pleaseth, both unto Grace and Employment or VVork. And (2.) As to Grace, Gifts, and Spiritual Endowments, the Holy Spirit divideth unto every Man as he will, 1 Cor. 12. 11. Let every one then be contented with his Lot and Condition, every one endeavour to fill up the place and state wherein he is fixed, and as he is called to abide with God. Let God be owned in all his Gifts and Graces, and our Souls be Humbled in what we come short of others; and the Sovereignty of Grace admired in all the different effects of it which we behold.
Secondly, Whereas even Abraham himself gave the Tenth of all to Melchisedec, we may Observe, that
The Highest Priviledge exempts not any from the Obligation unto and Performance of the meanest Duty. Notwithstanding all these Advantages and Priviledges which Abraham was possessed of, on the account whereof he was Mighty in his own Days & almost Adored by his Posterity, yet when the meanest Duty was presented unto him, he readily complyed with it. Nor ought it to be otherwise with any. For, (1.) Priviledge is less than Duty. A Man may have the Greatest Priviledges and yet be rejected, but the least sincere Duty shall not be unrewarded. For Duty indeed is our chiefest Honour and Advantage. And for Men to pretend to such Advancements in the Church of God, as that they should be exempted thereby from the Ordinary Labour of the Ministry, is horrid Pride and Ingratitude. But when Spiritual or Ecclesiastical Priviledges are pretended to countenance Men in a Life or Course of Idleness, Sloth, Pleasure, Sensuality, or Worldliness in any kind, it is a Crime that it may be we as yet want a Name to express. Wherefore, (2.) Whatever is pretended, that is no Priviledge, which either exempts a Man, or hinders him in and unto the performance of any Duty whatever. It is such a Priviledge as being well improved will send Men to Hell. It will prove no otherwise let the pretence be what it will. For, (3.) There are indeed but two Ends of any Priviledges whereof in this World we may be made Partakers; whereof the first is to enable us unto Duty, and the other is to encourage us thereunto. Hereunto we may add, that when any are highly exalted in Priviledges, that they have an Advantage thereby to give an eminent Example unto others in the Performance of their Duties, when these Ends are not pursued, all Priviledges, Promotions, Dignities, Exaltations, are snares and tend unto the Ruine of Mens Souls. There are things still of this Nature both as unto whole Churches and as unto particular Persons. Some Churches are like Capernaum as to the outward means of Grace, as it were lifted up to Heaven; Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them, or Negligence in their Improvement. Some Persons have Eminent Endowments, and if they are not Eminent in Service, they will prove their disadvantage. Yea, the Highest Priviledges should make Men ready to condescend unto the meanest Duties. This is that which our Lord Jesus Christ so signally Instructed his Disciples in, when he himself washed their Feet, and taught them the same Duty towards the meanest of his Disciples, John 13. 11, 12, 13, 14, 15, 16, 17.
3. Opportunities for Duty which render it beautiful, ought diligently to be embraced. So did Abraham as unto this Duty upon his meeting of Melchisedec. Hence the Performance of this Duty became so Renowned, and was of the Use whereunto it is here applyed by our Apostle. It is Season that gives every thing its Beauty. And Omission of Seasons or Tergiversations under them, are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief.
4. When the Instituted Use of Consecrated things ceaseth, the things themselves cease to be Sacred, or of Esteem. For what became of all these Dedicated things after the death of Melchisedec? They were no more Sacred, the Actual Administration of his Typical Priesthood ceasing. Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment; or of what Use would the lifting of it up be, when it was not under an express Command? We know it proved a Snare, a means of Idolatry, and that was all. Gods Institution is the Foundation and VVarranty of all Consecration. All the Men in the world cannot really Consecrate or Dedicate any thing, but by virtue of Divine Appointment. And this Appointment of God respected always a limited Use, beyond which nothing was Sacred. And every thing kept beyond its Appointment is like Manna so kept, it breeds VVorms and stinketh. These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church. But Ignorance of them is that which hath filled the world with horrid Superstition. How many things have we had made Sacred which never had warranty from any Institution of God? Monasteries, Abbies, Persons and Lands, Altars, Bells, Utensils, with other things of the like Nature very many, which whatever Use they are of, yet all the Men in the world cannot make them Sacred. And the extending of the Sacredness of Dedicated things beyond their Use, hath had no less pernitious Event. Hence was the Useless Reservation of the Consecrated Bread after the Sacrament, and afterwards the Idolatrous VVorship of it. But these things are here occasionally only mentioned. The Apostle adds in the Confirmation of his Argument,