| Barnes' Notes on the Bible For he was yet in the loins of his father - Abraham is here called the father of Levi, by a common use of the word, referring to a more remote ancestor than the literal father. The meaning of the apostle is, that he was even then, in a certain sense, in the loins of Abraham, when Melchizedek met him; or it was all the same as if he were there, and had then an existence. The relation which subsisted between him and Abraham, in the circumstances of the case, implied the same thing as if he had then been born, and had acted for himself by paying tithes. Instances of this occur constantly. A father sells a farm, to which his son would he heir, and it is the same as if the son had sold it. He has no more control over it than if he had been present and disposed of it himself. A father acknowledges fealty to a government for a certain title or property which is to descend to his heirs, and it is all one as if the heir had himself done it; and it is not improper to say that it is the same as if he had been there and acted for himself. For some valuable remarks on the nature of the reasoning here employed, see Stuart on the Hebrews; Excursus xiv. The reasoning here is, indeed, especially such as would be suited to impress a Jewish mind, and perhaps more forcibly than it does ours. The Jews valued themselves on the dignity and honor of the Levitical priesthood, and it was important to show them on their own principles, and according to their own sacred writings, that the great ancestor of all the Levitical community had himself acknowledged his inferiority to one who was declared also in their own writings Psalm 110:1-7 to be like the Messiah, or who was of the same "order." At the same time, the reasoning concedes nothing false; and conveys no wrong impression. It is not mere fancy or accommodation, nor is it framed on allegory or cabalistic principles. It is founded in truth, and such as might be used anywhere, where regard was shown to pedigree, or respect was claimed on account of the illustrious deeds of an ancestor. It would be regarded as sound reasoning in a country like England, where titles and ranks are recognized, and where various orders of nobility exist. The fact that a remote ancestor had done homage or fealty to the ancestor of another class of titled birth, would be regarded as proof of acknowledged inferiority in the family, and might be used with force and propriety in an argument. Paul has done no more than this. (Several excellent and evangelical commentators explain the passage on the principle of representations, the admission of which relieves it from many difficulties. If we allow that Abraham was the representative of his seed, and of the sons of Levi among the number, then they unquestionably may be said to have paid tithes in him, in a most obvious and intelligible sense. That Abraham is to be here regarded, as not only the natural but covenant head of Israel, is argued from what is said in Psalm 110:6, of his having "had the promises," which promises manifestly did not belong to him alone, but to him and to his seed, Genesis 17:4-9. The land of Canaan never was actually given to Abraham. He obtained the promise or grant of it, as the representative of his posterity, who came to its enjoyment when four hundred years had expired. By those who adopt this view, the passage is supposed to contain an illustration of the manner in which Adam and Christ represent those who respectively belong to them. And here let it be noticed, that the objection against Abraham's representative character, grounded by our author on the fact, "that there had been no appointment of Abraham to act in that capacity by Levi," might with equal force be urged against the representation of Adam and Christ, which the reader will find established in the supplementary notes on Romans 5. As to the force of the argument, on this principle, there can be no doubt. If the representative, the covenant, as well as the natural head, of the sons of Levi, paid tithes and acknowledged inferiority to Melchizedek, their inferiority follows as a matter of course. They are supposed to be comprehended in their head. "This," says Mr. Scott, "incontestibly proved the inferiority of the Levitical priesthood to that of the Messiah, nay, its absolute dependence on him, and subserviency to him;" and, we may add, is sound reasoning alike in every country, in Palestine and in ours, in England or America. On the whole we cannot but think that whatever difficulties some may have in admitting the principle of representation here, far greater difficulties lie on the other side. Even Prof. Stuart, in his celebrated 14th Excursus, (which for ingenuity deserves, perhaps, all the praise awarded by Bloomfield, Barnes, and others,) resolves the apostle's reasoning into a mere "argumentum a.d. hominem," although, in the passage, there is no evidence of any such thing. He has indeed instanced two cases of "argumentum a.d. hominem," or rather two passages, in both of which the same example occurs Matthew 12:27; Luke 11:19. But if the reader consult these passages, he will find that mistake is impossible. The plainest indication is given, that the argument proceeds on the principle of all adversary. It would require no small ingenuity, however, to press this passage into the same rank with those now quoted. It clearly belongs to a different class, and the apostle proceeds with his argument, without the slightest indication that it was grounded rather on what was admitted, than on what was strictly true.)
Clarke's Commentary on the BibleFor he was yet in the loins of his father - That is, Levi was seminally included in Abraham, his forefather.
Gill's Exposition of the Entire BibleFor he was yet in the loins of his father,.... Abraham; namely, Levi and his whole posterity; which is to be understood seminally, just as all mankind were in the loins of Adam, when he sinned and fell, and so they sinned and fell in him; and so Levi was in Abraham's loins, when Melchisedec met him; which, as it proves Melchizedek to be greater than Levi, and much more Jesus Christ, who is a priest of his order, which is the grand thing the apostle has in view; so it serves to illustrate several points of doctrine, in which either of the public heads, Adam and Christ, are concerned, with respect to their seed and offspring; such as personal election in Christ, an eternal donation of all blessings of grace to the elect in him, eternal justification in him, the doctrine of original sin, and the saints' crucifixion, burial, resurrection, and session in Christ, and together with him.
Vincent's Word StudiesIn the loins of his father (ἐν τῇ ὀσφύΐ τοῦ πατρὸς) His own father; not of Abraham. When Melchisedec met him In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4, Romans 9:5.
Geneva Study BibleFor he was yet in the loins of his father, when Melchisedec met him.
People's New Testament 7:10 For he was yet in the loins of his father, when Melchisedec met him. All Israel, kings and priests, though yet unborn, were represented in Abraham. Hence Levi paid tithes, and thus confessed the superiority of the priesthood of Melchizedek.
Jamieson-Fausset-Brown Bible Commentary10. in the loins of his father-that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [Alford]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. Bengel remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact. Ge 15:1, "After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.
Matthew Henry's Concise Commentary7:4-10 That High Priest who should afterward appear, of whom Melchizedec was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.
Matthew Henry's Whole Bible CommentaryChapter 7 The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos. 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (v. 1-3). II. The superiority of his priesthood to that of Aaron (v. 4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (v. 11 to the end). Verses 1-10 The foregoing chapter ended with a repetition of what had been cited once and again before out of Ps. 110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it. I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen. 14:18, etc., and in Ps. 110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but, 1. The opinions concerning him that are best worthy our consideration are these three:-(1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Jn. 8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in v. 3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such. 2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, v. 1-3. (1.) Melchisedec was a king, and so is the Lord Jesus-a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king-rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, v. 3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen. 14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (v. 2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever. II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (v. 4, 5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, v. 9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, v. 6, 7. Here observe, (1.) Abraham's great dignity and felicity-that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour-in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, v. 7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron. |
