Verse 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 to the design of the Apostle; and then an assertion upon a supposition thereof. (1.) He was a person whose descent, pedigree, nativity, traduction of stock and linage, was not reckoned from among them. He had before observed absolutely, that he was not at all genealogized, ver. 3. [〈 in non-Latin alphabet 〉], 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 to 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 has 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 privilege, either before or above the law. Whereas therefore Melchisedec as is here declared, had no interest in the former, it must be with respect to the latter that he had this right, which argues his dignity. So God may and does sometimes communicate of his favor and privileges 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 word or law or constitution, obliged to give no ministry to the Church, but by virtue of an orderly outward call according to the rule. It is true, we are obliged to keep ourselves to the rule and law in the call of ministers so far as we are able; but whether God has bound himself to that order, I very much question. Yes, 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 to, even such a reformation of persons as may prove a dissolution of its constitution, if God raise, gift and providentially call any to that work, assisting them in it, I should not doubt of the lawfulness of their ministry, as granted to them by especial privilege, 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 sovereignty grant this privilege to whom he pleases. And let not any imagine that such a supposition must needs immediately open a door to 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 from where such teachers are.

2. Having thus described Melchisedec, and manifested on what account the things mentioned were ascribed or did belong to 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 where the whole Church of Israel claimed their privileges.

(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 dignity by God's 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 to and boasted of. It is plain from the Gospel throughout, that all the Jews looked on this as their great privilege and advantage, that they were the posterity of Abraham, whom they conceived on all accounts the greatest and most honorable person that ever was in the world. Now although there was much herein, yet when they began to abuse it, and trust to 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 to it, that has 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 privileges of it enclosed to 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 to 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 especial privilege. It was he who received the promises. This he singles out as the greatest privilege and honor 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 to Abraham, and the benefits included in it, he had at large declared (Hebrews 6:13, 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 to him.

The medium of the argument in this instance is liable only to 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 to Adam himself immediately after the fall, as also to 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 to 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 to him by an oath, which it had not been to any before. (3.) The promised seed was in it peculiarly confined to his family or posterity; See (Hebrews 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 to him, on the trial of his faith in offering his only son (Genesis 12:2, 3; chapter 13:15, 16). (2.) He was then actually instated in a right to all that farther confirmation of the promises which he received on various occasions, and what followed added not to the dignity of his person, but served only to 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 privilege in this world, but that God can when he pleases make an addition thereunto. He who had received the promises was afterwards blessed. We depend upon an infinite fountain of grace and mercy, from where it is made out to us by various degrees according to the good pleasure of God. Neither will he give to us, nor are we capable to receive in this world, the whole of what he has provided for us, in the enjoyment whereof our final blessedness does consist. Therefore 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 to us. He is himself the great subject of the promises, and the whole blessing of them comes 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 sovereign grace is the only foundation of all privileges. All that is spoken of the dignity of Abraham is resolved into this, that he received the promises.