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lieving soul, John 6: 48-58. They had a meaning, therefore, in the hands of Melchizedek, and in this sacred, official transaction. As a priest, he offered sacrifice on the part of others. And this first mention of a priest in the Scripture shows him, as in a priestly act, bringing forth these elements of communication and communion of the bread and cup. Abram is thus welcomed to a share in the sacred, sacramental ceremonial, and witnessed to as having a right to that ancient communion of saints. This solitary priest hails him as one whom he recognises and rejoices in -as the head of the faithful, and the triumphant "friend of God." "He refreshed a wearied and famished army with royal liberality, but because he was a priest, he blessed, by the rite of solemn prayer, the firstborn Son of God, and the Father of the church."-Calvin. The bread and wine, as sacred elements of religious ceremonial, typify the future theocracy. Abram had now an illustration of the promise, that he was to be a blessing to all nations and families of the earth, both Jew and Gentile, as also that the religion which he represented would save men from the bondage into which they were carried by sin, and from all their enemies. And he (was) the priest. Heb., A priest to the Most High God. Public worship had been solemnly set up in the family of Adam, and sacrifice was carried on there before the shekinah. The great leading observances were probably the same under Melchizedek's priesthood as before and since. The function of a priest was not only to sacrifice, but to intercede for the people, and he must be called of God, as was Aaron, and have somewhat to offer, (Heb. 5: 1-10.) And the office of priest and king were

united afterwards very often in one person, (Virg. Æneid, 3. 80, Creuzer, 4. 405,) but preeminently in Christ Jesus, by Divine appointment, for the salvation of men. The Most High God. Heb., El Elyon. This is a name of God here first found in the Scripture. El, signifying strength, is the base of the name Elohim-the original, absolute name of God, by which He is known in the history of the creation, and appropriate to His Creatorship. This is the evidence that the one God was worshipped, as a testimony against polytheism and idolatry, as the liv ing God, omnipotent and supreme. And this was done formally, publicly, and statedly by a set ministry, and in such form of worship as acknowledged the need of the great blood-shedding for atonement, and of the great high priesthood to come.

19. He blessed him. Melchizedek blessed Abram. He, therefore, acts in a priestly capacity. This sacerdotal act of his is that which is so significant, as interpreted by the New Testament, "For the less is blessed of the better," (Heb. 7: 7.) And this act of blessing shows that Melchizedek is the better, blessing Abram, the less. And Abram, in receiving the blessing, admits the superiority of this king-priest, (Heb. 7: 7.) Thus Abram, who was in his capacity as a conquering sheikh, relatively great, does at the very acme of his greatness, own that he is relatively little, and inferior to this sacred personage. The friend of God, the covenant head and father of the faithful, has victory granted him over kings, and is thus a type of every true Christian, and of the church of Christ on the earth, while he expresses his faith and religious reverence and obedience by paying tithes to the accredited functionary of God's

worship. The key to this mystery is, that both these personages were types of Christ; and their meeting here is a significant confluence of the streams of prophecy and promise, rushing onward to the destined consummation. What was striking in this priest-king is, that he reigned in the metropolis of the promised land, where Abram's seed were destined to reign, and to exercise a priesthood, which in future generations was to be committed to them; and thus this representative of the religious interest of that old Salem gave testimony to Abram, as to one who had the promises, (Heb. 7:6.) Abram having just saved the land of promise by his exploits, this king, not of the federal cities, but the representative of the promised land itself-the prince of its capital-acknowledges the claims which the conqueror had established in a strictly political and worldly sense, "The temporal and spiritual blessing was thus transferred from the present ruler of the capital to the later descendants of the patriarch, and the promises of God were prophetically repeated by the only earthly king who worshipped him." But the realization of these assurances is symbolized by the name, "peace," and it was effected only passingly in Solomon, who was a shadow of the blessed "Prince of Peace "-Immanuel. Possessor of. The Sept. reads, Who acquired (or created) the heaven and earth. Some read the term here Creator. But it has nowhere this sense clearly made out. It is rather Proprietor; yet there is an allusion to God's creatorship, and a recognition of the God of Melchizedek as the Creator and upholder of the universe. "We have here no mere local or national Deity, with limited power and province, but the sole and

supreme God of the universe, and of man." This is no representative of a mere natural religion, but doubtless of the revealed religion, imperfect, indeed, as yet, but to be unfolded and developed in the ministry of Abram.

20. Here follows a thanksgiving to the God of Melchizedek and of Abram for the victory achieved over the common enemies. Thus he expresses the interest which he has in common with the patriarch, and how much is due to Abram as the rising dignitary of God's chosen ones, who has returned with the Divine seal of triumph set upon his mission against the invading hosts of the heathen. This is, in the type, a recognition of Abram's conquering greatness as "father of the faithful," and "friend of God." The form of the benediction is, (1.) A blessing upon Abram from God most high, the sovereign of the universe. And (2.) A blessing ascribed to God as the Author of Abram's victories. And he gave him tithes of all. This is Abram's response to the priestly benediction of Melchizedek. This was the open acknowledgment of his priestly dignity and lawful claim. He offered to him the tenth part of the spoils (Heb. 7:4) and the spoils were all the treasure which he would be likely to have in hand at this distance from his home. He thus subordinated himself to the spiritual authority of this personal type of Christ, and gave to his descendants an example of most serious import, which is reflected in the enactments of the law. "While the gold and silver acquired by Abram foreshadow the future monarchy, the bread and wine of Melchizedek typify the future theocracy." The apostle dwells on this typical act of Abram, as expressing the superiority of

Christ's Melchizedek priesthood, for the reason that Levi, the head of the Levitical priesthood, was in the loins of Abram when Melchizedek met him; and, therefore, they may be said to have paid tithes to this king-priest, and thus to have admitted the inferiority and subordination to him of the whole Levitical priesthood, Heb. 7: 1-10. This Melchizedek was before the Levitical law, and received tithes, not by virtue of the statute, but by a higher right, as one that liveth, and is not merely of a line of dying priests. "To Melchizedek God has manifested Himself as the God of the present-the Most High. To Abram, as God of the future-Jehovah-who promises salvation. Melchizedek owns, accordingly, the future by blessing Abram, while Abram recognizes the present by giving tithes to Melchizedek. Melchizedek is still within the old Noachic covenant, which rested on a universal basis. Abram is within the new covenant, which rests on a particularistic basis; and even in this respect, the position of Melchizedek is more exalted. But this universalistic covenant terminated in one individual just as Melchizedek stands alone among a degenerate and idolatrous race the only remaining servant and worshipper of the God who had entered into covenant with Noah. On the other hand, the particularistic covenant which commences with Abram, is to enlarge into the fullest and most comprehensive universality, as destined to bring salvation to all nations, and terminates in one Person, the highest and last representative of the Abrahamic covenant. Melchizedek unites in his person the priestly and kingly dignities. In Aaron, Abram attains the one, in David the other. In Abram both Aaron and David bow before Melchizedek. But Christ is the real

ity and the antitype of which Melchizedek is only the shadow. This ancient king of righteousness and of peace foreshadows Him in whom righteousness and peace embrace each other, Ps. 85: 10. It is striking that in the Book of Genesis, which pays so much attention to genealogies, no mention is made of the pedigree of a person so exalted that even the honored ancestor of a chosen race bowed before him. But this was the designed intimation of the sacred record, that his office depended on no hereditary descent, as with the statutory priests, and that so the great antitype had an underived office. In David the royal dignity is attained, and hence the city of Melchizedek becomes that of David. The fact that Abram received the "bread and wine" from his priestly hands, symbolized the covenant provisions of refreshment and comfort which God would pledge to him in every conflict. And by that strange but significant priestly blessing, Abram is set apart for his career. It is the blessing of a patriarch, who has finished his work, bestowed upon a young man, who stands at the commencement of an indefinite development. See Kurtz, Old Cov., Vol. 1., p. 222. In Melchizedek, Abram sees the day of Christ, and is glad. Let us also behold our blessed Lord set forth in history thus early and plainly in the person and office of this Melchizedek, Heb. 7:1.

21. Abram now appears as asserting for himself a superiority to the king of Sodom, who, according to custom, concedes to Abram the spoils of conquest as his right, and asks only the rescued captives. Abram's declinature of this offer shows that he aims at no mere personal advantage; and besides that, he will not be beholden to this heathen prince. He must have seen something of

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their gross abominations, and at any rate, he could not thus approve Lot's association with such. Thus he sets an example for his faithful posterity of making distinction between the righteous and the wicked-giving to the church, and refusing to receive from the world. He had spoiled the invaders, and had rescued, even for the king of guilty Sodom, the plunder they had taken from him. By the laws of Arab warfare it was his; and yet he will not accept it-he will not take it, though it is his right. He will keep himself unspotted from the world. He will not be exalted by such worldly means. He had vowed solemnly to this effect. It was thus most important in all his plan and principle. I have lifted mine hand unto the Lord. Abram here adds to the titles which Melchizedek gives to God, this more exalted one," Jehovah," which, as it is the redemptive name of God, expresses Abram's gospel faith and hope that he will live by faith, and walk by faith, and not by sight -trusting in the covenant-keeping God, and not in any arm of flesh or human alliance.

23. That I will not take. Heb., If I will take. This is the Oriental idiom of an oath. "If they shall enter into my rest" means they shall not enter. ¶ From a thread even to a shoe-latchet-the most trivial article of spoil-he would utterly refuse. Not a thread will he take-not even the latchet which binds the dusty

sandal on the foot. ¶ Anything that is thine. Abram would lay no claim to anything by the mere title of war, though the claim was so acknowledged. He holds it all to belong to the king of Sodom. The chief reason is given, that he will not be under obligation for any part of his promotion or advancement to any earthly potentate, much less to this king of the guilty city, which was even now waiting its just retribution and destruction. Lest thou shouldest say, I have made Abram (the chosen of God, the owner and heir of the land) rich.

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24. This refusal does not prevent him from accepting the subsistence of his men, nor from allowing his allies to take their portion. stands on a far different platform from them, as living on God's covenant, and looking for “ the better country," that is, the heavenly. While he is in the world, he is not of it. He comes out from among them, and is separate, and will not touch the unclean thing, (2 Cor. 6:17.) because God will be his God, and he and his will be His people, (2 Cǝr. 6:18.) Here is Abram's greatest conquest-" the victory that overcometh the world, even his faith."

OBSERVE.-Here appears throughout the great idea of Abram's rightful claim to the land of Canaan. This is the inheritance covenanted to him and to his seed forever. This grant overreaches the mere earthly Canaan. It includes "the incorpo

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ration in himself of the whole race so far as it is faithful, and the spiritual government of the world by his influence proceeding therefrom." So it is said that the promise was that he should be "heir of the world," (Rom. 4:13, 16.) The progress in this idea was first from the grant of Paradise, the garden of Eden, as a temporal estate. Next is this grant of Čanaan—a larger earthly patrimony and homestead-for a people and nation, and not any longer for a family; and then further, it is the grant of all the earth, as the domain and heritage of God's people. "The promise that he should be the heir of the world was not made to Abram or to his seed through the law, but through the righteousness of faith. And it is of faith, that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abram, who is the father of us all," (Rom. 4: 13, 16.) The temporal estate is granted, and it is real; but it is throughout the shadow of the higher and heavenly heritage in which "all nations of the earth are to be blessed." Thus the true Israel are the true body of believers, and the true seed is CHRIST, as including His people, who stand in Him, and are the members of which He is the Head, (Gal 3:8, 14, 16.) They shall inherit the earth, (Matt. 5:5.) They shall judge the world, (1 Cor. 6:2.) And in accordance with this drift of the promise of the "all things" (1 Cor. 3:22, 23) it is declared that "in the regeneration"-in the renovated state of things under Christ—the

twelve "shall sit on twelve thrones judging the twelve tribes of Israel," (Matt. 19:28.) Then the earth shall be like Eden, (Isa. 51: 3.) "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gate into the city," (Rev. 22: 14.) "And if ye be Christ's, then are yo Abraham's seed, and heirs according to the promise," (Gal. 3: 29.) Here follows (ch. 15) the more formal confirmation and sealing of the covenant to Abram, and a fuller unfolding of its purport.

CHAPTER XV.

§ 36. FIRST STAGE OF THE COVENANT-COVENANT SACRIFICE AND

PROMISE.

Abram, though victorious, was beset with fears. Possibly he, all along, dreaded the vengeance of his foes, whom he had just now punished, lest in this strange land he might be further assaulted by them, or possibly by others, (vs. 1.) He was, moreover, discouraged at his childless lot, (2.) For he looked to the future, as the inheritor of God's promises, (ch. 12: 1–3,) yet he had waited without issue these ten years. He troubled himself about the ways of God-how He could possibly fulfil to him the promise of being a great nation, when there was no solitary son and heir to transmit his name and heritage, (3.) God, therefore renewed His assurances-promised him a direct progeny, and thus further called forth his faith-hoping against hope, (4, 5.) To further con