Imagini ale paginilor
PDF
ePub

phecy of King David, in regard to the authenticity and inspiration of which the Jews entertained no manner of doubt. For the purpose, therefore, of explaining to his correspondents, the Hebrew Christians, how this prophecy had been fulfilled in the person of Christ, the peculiarity and superiority of Melchisedec's priesthood are set forth in comparison with the Jewish priesthood which were of the tribe of Levi, the great-grandson of Abraham. St. Paul developes the meaning of Melchisedec's name and office, and his superiority which was acknowledged by Abraham. The name Melchisedec, as the Apostle explains it, means King of Righteousness; and Salem, the city over which Melchisedec reigned, signifies Peace. And in virtue of such superiority Melchisedec blesses Abraham, and Abraham in acknowledgment presents him with a tenth part of the spoils which he had taken from the enemy.

In respect of circumstances and events which go back into the remotest depths of antiquity, it is impossible at all times to obtain a correct understanding. Such a fact cannot be disputed, when we consider the changes to which customs and languages are liable in the progress of time. We know, nevertheless, that the term Melchisedec is of Hebrew extraction, (as such it belongs to the most ancient known language,) and that it signifies King of Righteousness. It is, however, necessary to consider further, that in former times, when the world was less thickly peopled, names were not arbitrary as they now are, but they were oftentimes

appropriated to individuals in respect of some circumstance which more peculiarly applied to them. Thus Esau declares that "Jacob" was rightly named, because he had twice supplanted him". And Pharaoh's daughter, called the future Lawgiver of the Jews "Moses," because she had drawn him out of the water". In the same manner, the name “Melchisedec” was descriptive of something peculiarly applicable to the person to whom it belonged, and as it is explained by St. Paul, meant King of Righteousness. Such an expression undoubtedly implies, that in the age in which Melchisedec lived he was generally regarded as pre-eminent for sanctity-the sanctity of his character and his office. This conception becomes the more natural and easy, when we reflect that in the earliest ages of the world, that is, in the patriarchal times, the head of the family was likewise priest and sovereign within the circle of his family and relatives. Accordingly, Melchisedec, as priest of the Most High God, was not only superior to other patriarchs in his capacity of priest, and therefore properly styled King of Righteousness, but the city which he governed was likewise called "Salem," that is, Peace; doubtless in reference to the peaceful and devout influence which the monarch's example exercised on his subjects.

A further description, however, of Melchisedec is that given in the last verse of our text; "without father, without mother, without descent, having a Genesis, xxvii. 36. b Exodus, ii. 10.

neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually." The object of the Apostle in this verse is sufficiently evident; the description which he had just before given of Melchisedec was sufficient to prove the typical resemblance which Melchisedec bore to Christ, as I will attempt to explain more clearly hereafter. He now proceeds to give a finish to the picture, as the ingenious artist adorns his portrait in a dress which the original perhaps had seldom if ever worn, by describing him in terms, not such as were strictly and literally true, but such as the national customs and conceptions of himself, for he was a Jew, and his correspondents, who were Jews, perfectly justified him in using. He therefore says that Melchisedec bore a farther resemblance to the Son of God, because he was without father, and mother, and descent, because he had neither beginning of days nor end of life, and because he abode a priest continually. Such expressions as these, clearly meant that Melchisedec was not like the Jewish priests, a decendant of Levi. The Jews above all other nations were extremely precise in their genealogical records. They were originally divided into twelve tribes, besides the tribe of Levi, to which the priests and the inferior ministers termed Levites belonged. And even so obscure an individual as Joseph, the reputed father of our Saviour, is described to have been of the house and lineage of David. By the expressions, therefore, to which we are now alluding, St. Paul

merely, yet clearly, meant to say, that though the family and descent of the Levites were carefully recorded and even occupied a place in the sacred records of the Jews, yet was there nothing whatever handed down to posterity respecting the lineage of Melchisedec; nothing whatever had been recorded in the Sacred Volume, or elsewhere, respecting the birth, death, or parentage of this most extraordinary individual, from whom even the Patriarch Abraham, the founder of their race, received a blessing, and thereby acknowledged as his superior, but whose name and office are now familiar to us after a lapse, according to all reasonable computation, of nearly four thousand years. He may, therefore, according to the strong figurative allusion on which, as we have just seen, the Apostle had entered, be said to abide a priest continually, that is, to be a perpetual type of the Messiah, the great High Priest of the whole world.

We have hitherto been considering the text in respect of its applicability to the character and office of Melchisedec; I now propose taking a second view of it, for the purpose of ascertaining more particularly how the character and office of Melchisedec, as herein described, can be said to resemble those of Jesus Christ. In respect of this branch of our subject, it is to be observed that Melchisedec, in his capacity of king, represented our Lord, who was likewise a king, though he declared "My kingdom is not of this world." As a priest, also, Melchisedec resembled the Redeemer

of the World, who offered up the reality of which the offerings of all other priests before his advent were the shadows, even his own spotless and immaculate person, as a satisfaction unto God for the sins of the world. And when we regard the act of Melchisedec in offering Abraham bread and wine after his return from battle, we present to our imagination a prophetic representation of the sacred elements of which the Lord's Supper consists, and which are essentially characteristic of the religion of which it forms a component part. And I think it is not straining the analogy too far to say that the act of Abraham, in dedicating "a tenth part of all" to the use of Melchisedec, is typical of a custom which now accompanies the reception of the sacred elements, I mean that of depositing alms in the keeping of the priest, for the benefit indeed of our poor fellow creatures, but as a solemn and grateful offering, as in reality it is, to Melchisedec's great antitype, Jesus Christ. Such a consideration might further teach us, not indeed to give to the thoughtless and undeserving, and to decline the trouble of discriminating, or at least attempting to discriminate, between want and imposition, but to be more liberal of our charitable donations than, I think, even the best of us very frequently are. "He that hath pity on the poor, lendeth unto the Lord; and look what he layeth out, it shall be paid him again."

a

We now come to the consideration of the resem

a Communion Service.

« ÎnapoiContinuă »