Hebrews 7:8

The eighth verse carrieth on the same argument, by a particular application unto the matter in hand of the things which he had in general observed before in Melchisedec; for whereas the apostle had before declared, that he was “without father, without mother, without beginning of days or end of life,” he now shows how all this conduced unto his purpose.

Hebrews 7:8. Καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ανθρωποι λαμβάνουσιν, ἐκεῖ δὲ, μαρτυρούμενος ὅτι ζῇ.

῎Ανθρωποι. Syr., by a usual idiotism of that language, “the sons of man.” ᾿Αποθνήσκοντες , “qui moriuntur,” “who die.” Vulg. Lat., “homines morientes,” “dying men;” of which difference we must speak afterwards. Μαρτυρούμενος ὅτι ζῇ, generally, “de quo testatum est, quod vivat.” Vulg. Lat., “ibi autem contestatur quia vivit;” which the Rhemists render, “but there he hath witness that he liveth:” both obscurely. Arias, “testatione dictus quia vivit;” to no advantage. Μαρτυρούμενος is properly, “is de quo testatur;” as Erasmus, Beza, Castalio, Schmidt, render it. The Arabic concurs with the Vulgar. The Syriac, by way of paraphrase, “he of whom the Scripture witnesseth that he liveth.” [3]

[3] EXPOSITION. Μαρτ. ὅτι ζῇ, can be nothing else than a concise representation of the idea, Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων : and is therefore to be explained thus: “Of whom only his life is recorded, not his death” (Bleek); or, in other words, it is not the individual Melchisedec who has the testimony that he liveth, but it is again the typical figure of him, as it appeared to the eye of the psalmist [Psalms 110.] in the framework of Genesis 14: Ebrard. ED.

Hebrews 7:8. And here men verily that die receive tithes; but there he of whom it is witnessed that he liveth.

There is in the words a comparison and opposition between the Levitical priests and Melchisedec, in this matter of receiving tithes, which in general was common to them both. And we may consider in them,

1. The circumstances of the comparison.

2. The general agreement of both sorts, which is the ground of the comparison.

3. The parts of the antithesis, or opposition, or dissimilitude between them:

1. The circumstances of the comparison are two:

(1.) The manner of its introduction, or the earnestness of the assertion, in the particle μὲν. It is as much as “quidem” or “equidem,” “truly,” “verily;” which is omitted in our translation, though elsewhere the same particle is so rendered. ‘This, moreover, is the state of the case in this matter.'And the insertion of it is proper unto an affirmation upon a concession, as this here is.

(2.) The determination of the time, or place, or manner of the opposition, in these adverbs ὧδε and ἐκεῖ “here” and there.” ῟Ωδε usually refers unto place; and some think that the apostle hath respect unto Jerusalem, the seat of the Levitical priesthood, and the land of Canaan, which alone was tithable according to the law; for the Jews do judge, and that rightly, that the law of legal tithing extended not itself beyond the bounds of the land of Canaan, a sufficient evidence that it was positive and ceremonial. In opposition hereunto, ἐκεῖ, “there,” must signify some other place, or any place where the priesthood of Melchisedec hath its signification; that is, in Christian religion. But the truth is, if ὧδε, “here,” signifies a certain and determinate place, that opposed in ἐκεῖ, “there,” must be Salem, where Melchisedec dwelt; which was not only afterwards tithable, as within the bounds of Canaan, but most probably was Jerusalem itself, as we have declared. This conjecture, therefore, is too curious; nor do we need to tie up ourselves unto the precise signification of the word ὧδε, although that also be sometimes used with respect unto time as well as place. Wherefore these words, “here” and “there,” do express the several different states under consideration. “here,” is in the case of the Levitical priesthood; and “there” respects the case of Melchisedec, as stated, Genesis 14.

2. The foundation of the comparison, that wherein both agreed, is in this, that they received tithes. It is expressed of the one sort only, namely, the Levitical priests, they received tithes; but it is understood of the other also, whereon the word is repeated and inserted in our translation, “But there he receiveth them.” Δεκάτας λαμβάνουσι , “They do receive tithes,” in the present tense. But it may be said, there was none that then did so, or at least “de jure” could do so, seeing the law of tithing was abolished. Wherefore an enallage may be allowed here of the present time for that which was past; “they do,” that is, “they did so” whilst the law was in force. But neither is this necessary; for, as I have before observed, the apostle admits, or takes it for granted, that the Mosaical system of worship was yet continued, and argueth on that concession unto the necessity of its approaching abolition. And yet we need not here the use of this supposition; for the words determine neither time nor place, but the state of religion under the law. According unto the law are tithes to be paid unto, and received by such persona This, therefore, is agreed, that both the Levitical priests and Melchisedec received tithes.

3. The opposition and difference lies in the qualification and properties of them by whom they are received. For,

(1.) Those on the one side, that is, of the Levitical priesthood, were ἀποθνήσκοντες ἄνθρωποι, “homines qui moriuntur,” or “homines morientes,” “men that die,” “dying men;” that is, men subject unto death, mortal men, who ‘lived and died in the discharge of their office, according unto the common laws of mortality. And the observation of Schlichtingius on these words is, as far as I can understand, useless unto his own design, much more to the apostle's:

“Notandum vero quod non mortalibus hominibus, sed morientibus tantum Melchisedecum auctor opponat, nec immortalem eum esse, sed vivere dicit; vita autem non mortalitati sed morti proprie opponitur.”

Something is aimed at in way of security unto another opinion, namely, that all men were created in a state of mortality, without respect unto sin. But nothing is gotten by this subtilty. For by dying men the apostle intends not men that were actually dying, as it were at the point of death; for in that condition the priests could neither execute their office nor receive tithes of the people. Only he describes such persons as in the whole course of their ministry were liable unto death from the common condition of mortality, and in their several seasons died accordingly. Wherefore “dying men,” or men subject to death, and “mortal men,” are in this case the same. And although life as to the principle of it be opposed unto death, yet as unto a continual duration, the thing here intended by the apostle, it is opposed unto mortality, or an obnoxiousness unto death. For a representation is designed of him who was made a priest, “not after the law of a carnal commandment, but after the power of an endless life.” Wherefore, saith the apostle,'those who received tithes after the law were all of them mortal men, that had both beginning of days and end of life.'So the death of Aaron, the first of them, and in him of all his successors, is recorded in the Scripture.

(2.) In opposition unto this state of the Levitical priests, it is affirmed that ἐκεῖ, in the case of Melchisedec, μαρτυρούμενος ὅτι ζῇ, “it is witnessed that he liveth.” How “he liveth, and how it is “witnessed unto that he liveth,” we must inquire. For it is apparently Melchisedec of whom in the first place, as the type, these things are spoken; and yet we know that really and in his own person he was dead long before. But there are several things on the account whereof it is said that “it is witnessed that he liveth.” For,

[1.] Whatever the Scripture is silent in as to Melchisedec, which it usually relates of others in the like state, our apostle takes for a contrary testimony unto him. For he lays down this general principle, that what the Scripture conceals of Melchisedec, it doth it to instruct us in the mystery of his person and ministry, as types of Christ and his. Hence the silence of the Scripture, in what it useth to express, must in this case be interpreted as a testimony unto the contrary. So it witnesseth of him that “he was without father, without mother, without descent,” in that it mentioneth none of them. And whereas he hath “neither beginning of days nor end of life” recorded in the Scripture, it is thereby “witnessed that,” not absolutely, but as to his typical consideration, “he liveth.” For there are no bounds nor periods fixed unto his priesthood, nor did it expire by the bringing in that of Levi, as that did by the introduction of Christ's.

[2.] He did actually continue his office unto the end of that dispensation of God and his worship wherein he was employed: and this witnesseth the perpetuity of his life, in opposition unto the Levitical priests; for these two states are compared by the apostle, that of Melchisedecand that of Levi. There was a time limited unto this priesthood in the house of Aaron; and during that time one priest died and another succeeded in several generations, until they were greatly multiplied, as the apostle observeth, verse 23. But during the whole dispensation of things with respect unto Melchisedec , he continued in his own person to execute his office, from first to last, without being subject unto death; wherein “it is witnessed that he liveth.”

[3.] He is said to “live,” that is, always to do so, because his office continueth for ever, and yet no mere mortal man succeeded him therein.

[4.] In this whole matter he is considered not absolutely and personally, but typically, and as a representation of somewhat else; and what is represented in the type, but is really, subjectively, and properly found only in the antitype, may be affirmed of the type as such. So it is in all sacramental institutions; as the paschal lamb was called expressly “the LORD'S passover,” Exodus 12:11, when it was only a pledge and token thereof; as, under the new testament, the bread and wine in the sacred supper are called “the body and blood of Christ,” which they do represent. Thus it is true really and absolutely of the Lord Jesus Christ, that he liveth for ever, that he is a priest for ever; which the apostle much insisteth on and urgeth unto his purpose afterwards. This eternity, or ever-living of Jesus Christ, was represented in Melchisedec, in that it is not said anywhere in the Scripture that he died: “it is witnessed,” therefore, “that he liveth,” because he whom he represents doth really do so, and his own death is not mentioned, on purpose that he might so represent him. And the apostle's argument unto the dignity and pre-eminence of Melchisedec above the Levitical priests in this instance is of an unquestionable evidence: for consider Melchisedec, not in his natural being and existence, which belongs not unto this mystery, but in his Scripture being and existence, and he is immortal, always living; wherein he is more excellent than those who were always obnoxious unto death in the exercise of their office. And from the branches of this comparison we may take two observations:

Obs. 1. In the outward administration of his worship, God is pleased to make use of poor, frail, mortal, dying men. So he did of old, and so he continues still to do. “Your fathers, where are they? and the prophets, do they live for ever?” Zechariah 1:5. The prophets of old, the most eminent administrators under the old testament, they were all mortal, dying men; and whilst they lived in this world they were subject unto like passions with other men, James 5:17. And the same account the apostle giveth us of the principal administrators of the new testament, 2Co 4:8-12; 2 Corinthians 6:8-10. And we know it is so with all those into whose hands the same work is transmitted. Yea, ofttimes, as to the infirmities of body and outward condition, their weakness and frailty are signalized above others. Nor doth any advantage accrue to the gospel by the secular exaltation of such as pretend unto the same employment; wherein, without other qualifications, they do little resemble the ministry of Christ himself. Such, I say, doth God please to make use of; persons obnoxious unto all infirmities and temptations with all other believers, and equally with them falling under the stroke of mortality. He could have accomplished his whole design immediately by his grace and Spirit, without the institution of any administrators; he could have employed his holy angels in the declaration and dispensation of the gospel; or he could have raised up men so signalized with wisdom, and all endowments of mind and body, as should have eminently distinguished them from the whole race of mankind besides: but waiving these, and all other ways possible and easy unto his infinite wisdom and power, he hath chosen to make use, in this great occasion, of poor, infirm, frail, tempted, sinning, dying men. And sundry reasons of this his holy counsel are expressed in the Scripture:

1. He doth it to make it evident that it is his own power, and nothing else, which gives efficacy and success unto all gospel administrations: 2 Corinthians 4:7,

“We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”

There is an “excellency of power” accompanying the dispensation of the word. Mighty spiritual effects are produced by it, such as wherein the glory of God doth consist, and whereon the eternal welfare of the souls of men doth depend. This glory, in subduing the adverse power of sin, Satan, and the world; in the quickening, sanctifying, saving the souls of the elect; God will be seen and owned in, he will not give it unto another. Whereas, therefore, those by whom these treasures are communicated unto others, are frail, perishing, “earthen vessels,” or those by whom the gospel is dispensed are poor, frail, weak men, seen and known so to be, there is no veil by their ministry cast over the glory of God. There is not a soul convinced, converted, or comforted by their word, but they may truly say of it as the apostles did of the miracle which they wrought, Acts 3:12,

“Why look ye so earnestly on us, as though by our own power and holiness we had made this man to walk,”

this blind man to see, this dead man to live? By the consideration of our meanness all may discern that the excellency of this power is of God, and not of us. Yea, for this very end our apostle refused to make use of such a persuasiveness of words and exercise of wisdom as might give any appearance or countenance unto such an apprehension as though by them this effect were produced: 1 Corinthians 2:4-5,

“My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of man, but in the power of God.”

And herein ought he to be an example unto us all. But it is come to that with many, that being destitute utterly of what he had, namely, an ability to dispense the word in the “demonstration of the Spirit and of power,” they do wholly betake themselves unto what he refused, or the “enticing words of man's wisdom,” according to their ability. But what the Jews spoke blasphemously of Christ, upon his opening the eyes of him who was born blind, may in a sense be truly spoken of any of us upon the opening of the eyes of them that were spiritually blind, “Give God the praise; we know that this man is a sinner,” John 9:24.

2. God hath so ordered things, in wisdom and grace, that the administrators of holy things unto others might have experience in themselves of their state and condition, so as to be moved with compassion towards them, care about them, and zeal for them. Without these graces, and their constant exercise, men will be but very useless instruments in this work. And they will not grow anywhere but in men's own experience. For how shall he be tender, compassionate, careful towards the souls of others, who knows no reason why he should be so towards his own? The high priest of old was such an one a

“could have compassion on the ignorant, and on them that were out of the way; for that he himself also was compassed with infirmity,” Hebrews 5:2.

And therein was he a type of Christ, who “was in all points tempted like as we are,” that he might be ready “to succor them that are tempted.” This gave him the experience of compassion in the exercise of it. Wherefore, when a minister of the gospel knows his own weakness, infirmities, and temptations, his need of mercy and grace, the way of his obtaining supplies of them, the danger of the snares which he is exposed unto, the value of his own soul, the preciousness of the blood of Christ, and excellency of the eternal reward, he cannot, considering the charge committed unto him, and the duty required of him, but be moved with pity, compassion, tenderness, love, and zeal, towards those unto whom he doth administer; especially considering how greatly their eternal welfare depends on his ability, diligence, and faithfulness in the discharge of his duty. And this proves, on sundry accounts, greatly to the advantage of the poor tempted disciples of Christ; for it makes a representation unto them of his own compassion and love, as the great shepherd of the sheep, Isaiah 40:11; and causeth a needful supply of spiritual provision to be always in readiness for them, and that to be administered unto them with experience of its efficacy and success.

3. That the power of gospel grace and truth may be exemplified unto the eyes of them unto whom they are dispensed, in the persons of them by whom they are administered, according unto God's appointment. It is known unto all who know aught in this matter, what temptations and objections will arise in the minds of poor sinners against their obtaining any interest in the grace and mercy that is dispensed in the gospel. Some, they judge, may be made partakers of them; but for them, and such as they are, there seems to be no relief provided. But is it no encouragement unto them, to see that, by God's appointment, the tenders of his grace and mercy are made unto their souls by men subject unto like passions with themselves; and who, if they had not freely obtained grace, would have been as vile and unworthy as themselves? For as the Lord called the apostle Paul to the ministry, who had been “a blasphemer, and a persecutor, and injurious,” that he might “in him show forth all long- suffering, for a pattern to them which should hereafter believe on him to life everlasting,” that is, for the encouragement even of such high criminal offenders to believe, 1Ti 1:13; 1 Timothy 1:16; so in more ordinary cases, the mercy and grace which the ministers of the gospel did equally stand in need of with those unto whom they dispense it, and who have received it, is for a pattern, example, and encouragement of them to believe after their example.

4. In particular, God maketh use of persons that die in this matter, that their testimony unto the truth of gospel grace and mercy may be complete and unquestionable. Death is the great touchstone and trial of all things of this nature, as to their efficacy and sincerity. Many things will yield relief in life, and various refreshments, which upon the approach of death vanish into nothing. So it is with all the comforts of this world, and with all things that have not an eternal truth and substance in them. Had not those, therefore, who dispense sacred things, been designed themselves to come unto this touchstone of their own faith, profession, and preaching, those who must die, and know always that they must do so, would have been unsatisfied what might have been the condition with them, had they been brought unto it; and so have ground to fear in themselves what will become of that faith wherein they have been instructed, in the warfare of death, when it shall approach. To obviate this fear and objection, God hath ordained that all those who administer the gospel shall all of them bring their own faith unto that last trial; that so, giving a testimony unto the sincerity and efficacy of the things which they have preached, in that they commit the eternal salvation of their souls unto them (and higher testimony none can give), they may be encouragements unto others to follow their example, to imitate their faith, and pursue their course unto the end. And for this cause also doth God ofttimes call them forth unto peculiar trials, exercises, afflictions, and death itself in martyrdom, that they may be an example and encouragement unto the whole church.

I cannot but observe, for a close of this discourse, that as the unavoidable infirmities of the ministers of the gospel, managed and passed through in a course of faith, holiness, and sincere obedience, are on many accounts of singular use and advantage unto the edification and consolation of the church; so the evil examples of any of them, in life and death, with the want of those graces which should be excited unto exercise by their infirmities, are pernicious thereunto.

Obs. 2. The life of the church depends on the everlasting life of Jesus Christ. It is said of Melchisedec, as he was a type of him, “It is witnessed that he liveth.” Christ doth so, and that for ever; and hereon, under the failings, infirmities, and death of all other administrators, depend the preservation, life, continuance, and salvation of the church. But this must be spoken to peculiarly on verse 25, whither it is remitted.