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النشر الإلكتروني

562

THE PRIESTHOOD OF MELCHIZEDEC,

Julian Pe. 10 For he was yet in the loins of his father, when Italy.
riod, 4775. Melchisedec met him.
Vulgarfra,
62.

§ 15. HEB. vii. 11-17.
The Apostle shews the Inferiority of the Levitical Law and

Priesthood, by the Substitution of another different System
and Order of Priesthood— The Levitical Priesthood not
being able to accomplish the Perfection or Object for which
it was ordained, the Pardon of Sin by a sufficient Atone-
ment, another Priest was promised, after the typical and
original Priesthood of Melchisedec, (400 Years before the
Lan,) and not after the Priesthood of Aaron-which being
changed, requires also a change of the Law on which it
was established-For Christ, of whom these Things are
spoken, (Psa. cx. 4.) belongs to the Tribe of Judah, which
had no right to minister at a Jewish Altar-And it is
yet further evident that both the Law and the Priesthood
should be changed, for it is predicted that another
Priest shall arise, after the Similitude of Melchisedec,
who is constituted not according to the Law, which
is suited to the carnal Nature of Man, producing Death,
but according to the Power of a more perfect System,
which promises an endless Priesthood and Life, as God
himself has testified.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

12 For the priesthood being changed, there is made of necessity a change also of the law.

19 For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the altar.

14 For it is evident that our Lord sprang out of Juda ; of which tribe Moses spake nothing concerning priesthood.

15 And it is yet far more evident : for that after the similitude of Melchisedec there ariseth another priest.

16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.

$16. HEB. vii. 18-24. The Apostle declares the Abrogation of the former Law re

lative to the Priethood, on account of its Weakness and Unprofitableness for the Purposes of Man's Redemption - The Law of Moses made no Man perfect, it could not

Julian Pe therefore the Priesthood; but the Introduction of a better Itals, riod, 4775.

Hope, and a better Priesthood, perfected and completed Valgarðra,

the Law, and enables all (and not the High Priest only,) 62.

by the Sacrifice of Christ, to approach before the Altar
of God- The Priesthood of Christ was consecrated by an
Oath, to shew its Immutability and Superiority to that
Priesthood which was established without an Oath, for a
Time only, to be changed at God's pleasure ; by which
solemn Oath, Jesus was made Surety, or Sponsor, of a
better Testament than that of Moses, in which there were
many Priests, by reason of Death--But the Priesthood
of Christ, confirmed by an Oath, cannot pass on to any
Successor, because he lives for ever.

18 For there is verily a disannulling of the command.
ment going before, for the weakness and unprofitableness
thereof:

19 For the law made nothing perfect; but the bringing in of a better hope did ; by the which we draw nigh unto God.

20 And in as much as not without an oath he was made priest,

21 (For those priests were made without an oath ; but this with an oath, by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec;)

22 By so much was Jesus made a surety of a better testament.

23 And they truly were many priests, because they were not suffered to continue by reason of death :

24 But this man, because he continueth ever, hath an
unchangeable priesthood.

§ 17. heb. vii. 25, to the end.
The Apostle applies the Argument, by asserting that as

the Priesthood of Christ is unchangeable, as Christ ever
lives in the Body, he is able to save to the uttermost those
who approach to God through his Mediation and Interces-
sion-Such an High Priest was suitable to Man, who was
holy and merciful, undefiled by any sinful Infirmity, se-
parated from Sinners and worldly Occupations, and more
exalted than all the Angels of Godwho required not, as
the Jewish Priests, to offer a daily Sacrifice for his own sins,
and then for the sins of the People-He offered no Sacrifice
for himself, but for the People, once, on the CrossFor the
Law, which is imperfect, makes Men High Priests who
are imperfect, and therefore need repeated Sacrifices, but
the Word of the Oath, (Psalm cx.) which was five hundred
Years from the giving of the Law, constituted the Son a
High Priest for ever, by which the Priesthood of the
Law was disannulled- The Apostle, throughout, in-

564

THE SACRIFICE OFFERED BY CHRIST, AS Julian Pe

fers that those who apostatized from Christianity to Italy. riod, 4775. Judaism left the Perfect for the Imperfect--and that Vulgar&ra, 62.

which remained for ever, for that which was now abro-
gated.

25 Wherefore he is able also to save them to the utter-
most that come unto God by him, seeing he ever liveth to
make intercession for them.

26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

28 For the law maketh men high priests which have
infirmity ; but the word of the oath, which was since the
law, maketh the Son, who is consecrated for evermore.

618. HEB, viii. 1-5.
The Apostle asserts that of all the Things he had dis-

coursed on, the chief or principal was, that Christians
have a great High Priest, who is exalted to the Throne
of God, a Minister of the real Holy Places of the true
Tabernacle, the Heavens; which were erected by God,
and not, as the Jewish Tabernacle, by Manand as
every High Priest daily offers Gifts and Sacrifices on
Earth, it is essential that Christ, as a High Priest,
should have some Sacrifice also to offer in Heaven-On
Earth he could not have officiated as Priest, as the Family
of Aaron were appointed to offer in the Jewish Temple,
Gifts according to the Lan, whose Ministrations are a
Shadow or Copy of the Ministrations of Christ in Heaven,
as the Tabernacle itself was a Pattern of Things in the
Heavens (Heb. ix. 23.) shewn to Moses in the Mount.

1 Now of the things which we have spoken this is the
sum: We have such an high priest, who is set on the right
hand of the throne of the Majesty in the heavens ;

2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man.

3 For every high priest is ordained to offer gifts and sacrifices : wherefore it is of necessity that this man have somewhat also to offer.

4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law ;

5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle : for, See (saith he) that thou make all things according to the pattern shewn to thee in the mount.

$ 19.

Julian Pe-
HEB. vii. 6, to the end.

Italy. riod, 4775. Vulgar Æra, The Apostle affirms that the Christian Priesthood is more ex62.

cellent than the Levitical Priesthood, because it is establish-
ed on better Promises the Old Covenant shadowing out by
temporal and secular Blessings, the eternal and spiritual
Blessings of the NewHad it not been temporary and
imperfect, there would have remained no Occasion for
another - The inefficiency of the Old Covenant, and the
superior Nature of the New, shewn by God himself, when
he reproved the Jews by his Prophet Jeremiah (xxxi.
31–34.)- The New Covenant was to be written on the
Hearts of Men, influencing their Actions, and not like
the Old, on Stone - Instead of one Family being set apart
to teach their Brethren (Deut. vi. 7.) all shall be eligi-
ble to the Office of Instructor, to teach the Forgiveness of
Sins and Iniquities, through Faith in the Blood and Sa-
crifice of Christ-God having promised a New Covenant,
hath made the former Covenant old-Now that which has
become useless, and has fallen into old Age, is ready to
disappear, or to cease to exist.

6 But now hath he obtained a more excellent ministry,
by how much also he is the Mediator of a better covenant,
which was established upon better promises.

7 For if that first covenant had been faultless, then should no place have been sought for the second.

8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.

9 Not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my covenant, and I regarded them not, saith the Lord.

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people:

11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord : for all shall know me, from the least to the greatest.

12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away 8.

• Fulfilled seven years after, in the destruclion of the temple and Jerusalem.

566

THE TYPICAL NATURE OF THE

Julian Pe.
§ 20. HEB. ix. 1-10.

Italy. riod, 4775. Valgaræra, The Apostle shews, from the Nature of the Tabernacle, and 62.

the Services performed therein, that they were typical of
something better to be hereafter-With this view he re-
minds them of the Furniture in that Part of the Taber-
nacle which represented the visible World, called holy,
(Exod. xxxv. 26-40.) and that also which was placed in
that part of the Tabernacle separated by the second Vail,
called the Holy of HoliesThe Tabernacle thus arrang.
ed by divine Direction, the Priests always performed the
Service of God in the first part of it, which figured the
Worship Men offer on Earth to the invisible Deity-In
the second Part the High Priest entered only one Day in
a Year, and there offered up the Blood of a sacrificed
Beast for the Sins of himself and the People (Levit. xvi.
14, 15.)-The Holy Ghost, by whom all this was ap-
pointed, thereby signifying that the Way into God's imme-
diate Presence was not made manifest to Men by the
Worship of the first Tabernacle ; which Figure or Sha-
dow of future Things, remained in the Apostle's Time
(in the Temple Service )—when Gifts and Sacrifices are
offered, which could not take away the Guilt of Sin from
the Mind as they were the Types only of the spiritual
Purity required when the Worship of God should be reform-
ed by the Gospel Dispensation.

1 Then verily the first covenant had also ordinances of
divine service, and a worldly sanctuary.

2 For there was a tabernacle made; the first wherein was the candlestick, and the table, and the shew-bread; which is called The Sanctuary:

3 And, after the second vail, the tabernacle, which is called The Holiest of all;

4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

5 And over it the cherubims of glory shadowing the mercy-seat: of which we cannot now speak particularly'.

St. Cyril gives the following interpretation. Although Christ is but one, yet he is understood by us under a variety of forms-He is the tabernacle, on account of the human body in which he dwelt-He is the table, because he is our bread of life -He is tho ark, which has the law of God inclosed within, because he is the word of the Father-He is the candlestick, because he is the spiritual light-He is the altar of incense, because he is the sweet-smelling odour in sanctification-He is the altar of burnt-offering, because he is the victim by death on the cross for the sins of the whole world.

Macknight observes on this subject--" By introducing these

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