Part 2
There was undoubtedly something of importance in this act of Abraham’s, and in which we may see, _First_, Abraham’s gratitude to the Captain of his Salvation, who had given him success in this war, which was just and necessary. So we find the Israelites devoted a part of the spoils taken in battle, to the Lord, and the rest was divided among them, (See _Numbers_ xxxi, 25 v. to the end).—When Jacob vowed to the Lord, he said, _Of all thou shall give me I will surely give the tenth unto thee_;—and hence in his posterity we find the tenth of their portions were to be consecrated to the Lord, and this tenth, so devoted, was a type of God’s elect, Jews and Gentiles, who were to be devoted to his service. God, by the Prophet _Isaiah_, Chap. vi, says, _But yet in it shall be a tenth_, _and it shall return and shall be eaten_. Abraham giving the tenth to Melchisedec, and keeping the rest, (thus dividing the spoil) was an exhibition of what the Saviour would do, actually, when he should divide the spoil with the strong; when he should rise up early to the prey, and in the evening of his death divide the spoil—give to God’s Law and Justice infinite satisfaction—to his people all the blessings he secured, and get to himself a name above every other, that at his name every knee should bow.—Thus he divides the spoil, because he poured out his soul unto death. So in the hearts of his elect, by the conquest of his grace, when he spoils the works of the Devil in us, as well as for us, and by Faith, leads us to get victory over every sin and every fear, and enables us to give him the heart in a way of love, the mind in his service, and all our powers devoted to his glory, body, soul, and spirit, time and talents: this is giving him the tenth. We have got the blessings he has enabled us to get by Prayer and Faith, and we give him the glory due to his holy name—while he oft refreshes us with himself as the Bread of Life, fills us with the Wine of his love, and blesses us with communion with himself—so we give him tithes of all—hence the Apostle says, _that he now receiveth them_.—_Thirdly_. This act may be a type of that important period when our glorious High Priest will receive his elect at his second coming, when the faithful of whom Abraham was a figure, will come from their graves, and meet Jesus—and he will come from the third heaven and meet them, introduce them into the heavenly country, the new heaven and earth. Here our Priest will bless us, and here we shall cast our crowns at his dear feet, and sing—Worthy the Lamb that was slain. Thus we shall give him tithes of all.
The Dignity and Identity of this glorious Person may be clearly seen by the nature of his Priestly Office—this is what the Apostle is proving by a quotation from the 110th _Psalm_—_Thou art a Priest for ever_, _after the Order of Melchisedec_. How mean is the common idea that he was a Canaanitish king, and that Christ is a Priest after his order. Had Christ been constituted a Priest after any Order of human Beings, it would have been after the Order of Aaron, a Priest of God’s own appointment; but Christ is a Priest after his own Order. When God means to swear he swears by himself, because there is no greater—when he means to draw a similitude of himself he likens himself to himself; and when Jesus reveals himself as a Priest after an Order, it is his own Order, and his glory will he not give to another.
The Apostle in this Epistle, is setting forth the Divinity and Glory of Jesus, as God-Man Mediator; and shews how far he excels angels, and then how far he excelled Moses. He then points out how far he excelled Aaron; and in his Office of High Priest, how far he excelled all the Priests of the Levitical Order—they were mere men, he the God-Man—they were mortal and died, he was immortal, and ever lived. The fact is, that the Son of God having finished the great Work of Redemption, sat down on the right-hand of God, agreeably to what is said in the 110th _Psalm_—_The Lord said to my Lord_, _sit at my right-hand_, _for THOU art a Priest for ever_. This makes it evident that the Priests under the Old Testament Dispensation typified Jesus, as exercising his Priestly Office before his ascension; but the Order of our Melchisedec is appearing in a glorified state, at the right-hand of the Majesty in heaven, representing and blessing his people. This is the Order the Father appointed him, and in this he continues. This he revealed to Abraham, and in the act of blessing him shewed what he was to be and do, upon his glorification, after his battle was over, of which Abraham’s war was but a faint shadow. That Melchisedec is the Son of God appears evident from his call to the Priesthood. So the Apostle has coupled these two texts together in the 5th Chapter—_Thou art my Son_, _this day have I begotten thee_. _As he saith_, _also_, _in another place_. _Thou art a Priest for ever_, _after the Order of Melchisedec_. From which we must infer that Melchisedec is the eternal Son of God—for God declaring Christ to be his Son, was at the same time constituting him a Priest for ever, after his own Order, as King of Righteousness and Peace, fulfilling the one, and making the other for his Church. Upon his ascension he was to abide a Priest and King for ever—the eternity of his Priesthood clearly demonstrates the fact—the term _for ever_—a Priest _for ever_. This was essential to his Order, eternal Priesthood, therefore he must be eternal, which could never be said of any mere man—of course the Son, or second Person, is the Melchisedec that met Abraham, that now _liveth_ and _abideth_. The Apostle also declares that his Order is Perfection, and the Power of an endless Life, in opposition to the Levitical Priesthood, which was imperfect, and they carnal men.—The Father’s language to the Son in the 110th _Psalm_, according to the learned _Morrison’s Scripture Dictionary_, is rendered literally in the original, _Jehovah hath sworn_, _and will not repent_, _Thou art a Priest for ever_, _upon or according to my Word_, _O MELCHISEDEC_. This is addressed from the Father to the Son, and to no other Person. On this verse, the good Dr. _Hawker_ remarks, that the Psalmist is tracing up the Subject to the everlasting Council of Peace between them both, in Jehovah swearing-in Christ into his Priestly Office, even that of an everlasting Priesthood. These things cannot be said of any mere man; nor does it any where assert that Melchisedec was a type—but the above arguments clearly prove he was the eternal Son of God; and to doubt this, or be ignorant of it, the Apostle declares the Hebrews were dull of hearing; and surely so are many of God’s people, to this day, upon this Subject—therefore, _Consider now how great this Person is_—he is called the great God, the great Saviour, great King, great Prince, great Shepherd, great High Priest; great in his nature, his love, his mercy, his wisdom, his glory, his grace, his power; and these he delights to shew to his dear people, who are called upon to consider him—these are said to fly for refuge to him, to cast anchor within the veil, either of his flesh, and lay hold of his eternal Divinity, or into ultimate glory, and view Jesus as an ever-living Priest, carrying on their cause, representing their Persons, pleading the virtue of his blood and righteousness, and abideing till all his foes become his footstool, and the mystery of God shall be finished; then the Son will deliver up the mediatorial kingdom to the Father, and God, Father, Son, and Spirit shall be all in all.
The last consideration is, _The Work he carries on as a Priest_, _under this peculiar Order_. The Priest under the old Law, no doubt, typified him; but perhaps very little further as types than his death, or entering into the Holy of Holies. Here they as types fail, and we see Jesus of another Order, and under a different view, upon his glorification, carry on his Priestly Office in heaven. Aaron the High Priest, in many things typified him, tho’ Christ was not of that Order, but of the tribe of Judah, of which Moses spake nothing pertaining to the Priesthood. But our dear Lord is become the author of eternal salvation to his people, and still officiates as an High Priest after his own Order—and this Order is not to make an atonement, or fulfil the Law, this he had done; but exalted to _bless_ his people for ever.—This Office was shewed to Abraham when Christ met him, and refreshed him with bread and wine, a figure of his body and blood, which were to be offered up in sacrifice, and upon that offering his intercession was founded, and all blessings are dispensed by him, as it followed, and he blessed Abraham. Hence, having purged our sins, he has sat down at his Father’s right-hand to bless us for evermore. This is peculiar to his Order only, for this he ever lives. Perhaps every blessing he communicates as a Priest, is included in that prescribed form the Priests used under the old Law, _Numbers_ 6th Chap, verse 22, to the close.
He met, and blessed Abraham with Righteousness and Peace; and to this day he gives the same to us, for as many as are of Faith are blessed with faithful Abraham. Hence the benediction, the Lord give thee Peace. And the Apostle says, He is exalted to give Repentance and Remission of Sins—_thy sins are forgiven thee_; _go in peace_. He blesses us with converting grace. God hath sent his Son to bless us, by turning us from our iniquities, with a better righteousness. David describeth the blessedness of the man to whom the Lord imputeth righteousness without works, with the adoption of children—to them gave he power to become the Sons of God—with spiritual life. The Lord commanded his blessing on Mount Zion, even life for evermore. He blesses them with his preserving power; his guiding Spirit in all his Offices; the light of his countenance; a new nature and a new name—these are all included in his Priestly Benediction, which the Priests could only pronounce, and we can only pray for, but which it is his glory to give, as our Melchisedec—_the Lord bless thee and keep thee_—_the Lord make his face to shine upon thee_, _and be gracious unto thee—the Lord lift up his countenance upon thee_, _and give thee peace_. _And they shall put my name upon the Children of Israel_, _and I will bless them_. This act of the Redeemer’s intercession and blessing, is in an authoritative way—_Father I will that those whom thou hast given me_, _be with me where I am_, _that they may behold my glory_—which God grant us all.—AMEN.
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Thus we have endeavoured to prove that Christ is the true Melchisedec, without a type or figure—that he was not Shem, nor his Grandson, nor an earthly King, however pious; but that it was Jesus appearing in the likeness in which he should appear for ever, before the throne, to bless his people in. This fact we have attempted to prove from express passages, from his glorious titles, from the peculiarity of his Order, and the nature of his Work, as a Priest.
For a most judicious handling of this Subject I refer my Readers to MORRISON’S BIBLIOTHECA SACRA—to which I am much indebted.
AN HYMN.
KING of Salem, bless my soul! Make a wounded sinner whole! King of righteousness and peace, Let not thy sweet visits cease.
Come, refresh this soul of mine With thy sacred bread and wine; All thy love to me unfold, Half of which cannot be told.
Hail, Melchisedec divine! Thou great High Priest shalt be mine; All my powers before thee fall— Take not tythe, but take them all.
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FINIS.