(4) After the order of Melchizedek.--This follows the LXX. and Vulg. Better, after the manner of since there could have been with the psalmist no intention of contrasting this priesthood with that of Aaron, as there naturally was when the Aaronic order had come to an end or was visibly doomed to extinction.
The previous history of Israel itself offered no example of the formal union of kingly and priestly offices in one person. It first appears in idea in Zechariah 6:12-13; in actual fact in the pontificate of Jonathan (1 Maccabees 10:21). It is true that the royal and priestly functions were sometimes united, especially in the case of David, and in 2 Samuel 8:18, David's sons are called "priests" (in English version, "chief rulers;" margin, or princes). It was therefore necessary to go back to Melchizedek, in whom history recognised this sanctioned and formal union (Genesis 14:18). For the various points brought out in the Epistle to the Hebrews 6, 7, see New Testament Commentary.
Verse 4. - The Lord hath sworn, and he will not repent. "A fresh revelation" (Cheyne). David, admitted into the councils of the Most High, has been made aware that the Messiah is, by God's decree, to be both King and Priest. God has "sworn" this, and will certainly not draw back from his oath. Thou art a priest forever after the order of Melchizedek. Not, like ordinary priests, a priest for a few years, or for a lifetime, but a priest forever and ever (לעולם) - seeing "he ever liveth to make intercession for us" (Hebrews 7:25). And a priest "after the order of Melchizedek." Not, that is, after the order of Aaron, who was a priest and nothing more, but after that of Melchizedek, the elder priesthood, which combined the offices of priest and king (see Hebrews 5:6-10; Hebrews 7:1-10, 20-28).
110:1-7 Christ's kingdom. - Glorious things are here spoken of Christ. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal Son of God. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. It is a remaining posture: he sits like a king for ever. All his enemies are now in a chain, but not yet made his footstool. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. Christ's people are a willing people. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. They shall attend him in the beautiful attire of holiness; which becomes his house for ever. And he shall have many devoted to him. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. Christ shall not only be a King, but a Priest. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. The effect of this victory shall be the utter ruin of his enemies. We have here the Redeemer saving his friends, and comforting them. He shall be humbled; he shall drink of the brook in the way. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. Christ drank of the waters of affliction in his way to the throne of glory. But he shall be exalted. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.
The Lord hath sworn, and will not repent,.... What he swore about, and did not repent of, was the priesthood of Christ, as follows; and which shows the importance of it, since when Jehovah swears, as it is by himself, because he can swear by no greater; so it is about matters of great moment only that are sworn to by the Lord, as this of the priesthood of Christ was; which was concerned in things pertaining to God and his glory, as well as in making reconciliation for the sins of his people: and it shows the truth, and was for the confirmation of it; since doubts might arise whether the Aaronic priesthood was changed, seeing it was given to Phinehas for an everlasting priesthood; and since so great a person as the Son of God is said to be a priest; and since, in the human nature, he was of the tribe of Judah, of which tribe nothing was said concerning the priesthood: and this oath was not so much for Christ's sake, to establish the priesthood with him, and assure him of it, as for the sake of his people; who, by two immutable things, the word and oath of God, might have strong consolation from it; and it clearly shows the validity of his priesthood; that he was called of God to this office, and invested with it, and consecrated in it with an oath; and which is expressive of the singularity of it, and of the dignity and preference of the priesthood of Christ to that of Aaron's, Hebrews 7:20. What follows was said, and this oath was made, in the council of peace, when Christ was called to this office, and he accepted of it, Psalm 40:6, and of this the Lord never repented; as he never does of any of his acts of grace, Numbers 23:19.
Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" (z); that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Hebrews 7:15 of him no mention is made elsewhere, but in Genesis 14:18 and in the epistle to the Hebrews. Various are the opinions of men concerning him: some think he was not a man, but an angel that appeared to Abraham: others, a divine power, superior to Christ, who were called "Melchizedecians": and others, that he was the Holy Ghost; and others, the Son of God himself, in an human form. On the other hand, some take him to be a mere man. The general notion of the Jews is, that he was Shem, the son of Noah; others, that he was a Canaanitish king, of the posterity of Ham: but others do not think it proper or lawful to inquire who he was, or from whom he descended; this being purposely hidden from men, that he might be more clearly a type of Christ. That there is a likeness between them is certain; the signification of his name, a title of office, King of righteousness, and King of peace, agrees with Christ the Lord, our righteousness and our peace: his being without father, mother, descent, beginning of days, and end of life, agree with the divinity, humanity, and eternity of Christ; and who is likewise King and Priest, as he was; and who blesses his people, as he did Abraham; and refreshes them with bread and wine, as he did Abraham's soldiers; See Gill on Hebrews 7:2. See Gill on Hebrews 7:3. Now Christ is a Priest like him; whose office is to offer sacrifice, which he has done, even himself, for the atonement of the sins of his people; to make intercession for them, which he ever lives to do; to introduce their persons to his Father, and present their petitions to him; and to call for every blessing for them, and answer all charges against them: in which office he continues for ever; there never will be any change in his priesthood, as there has been in Aaron's; nor will he ever have any successor: his priesthood is unchangeable, or does not pass from one to another, Hebrews 7:24, the efficacy of his blood and sacrifice always continues, and intercession is ever made by him, and the glory of his mediation is ever given him. The apostle produces this passage in proof of the change of the Aaronic priesthood, and so of the law, Hebrews 7:11 and about the time Christ appeared as the high priest, the legal priesthood sensibly declined, and which the Jews themselves own; for they say,
"after the death of Ishmael Ben Phabi, the splendour of the priesthood ceased (a);''
which man was made priest by Valerius Gratus, governor of Judea, under Tiberius Caesar (b),
(z) "super meum verbum", Montanus; "juxta verbum", Vatablus. (a) Misn. Sotah, c. 9. s. 15. (b) Joseph. Antiqu. l. 18. c. 2. s. 2. Vid. ib. l. 20. c. 7. s. 8.
The previous history of Israel itself offered no example of the formal union of kingly and priestly offices in one person. It first appears in idea in Zechariah 6:12-13; in actual fact in the pontificate of Jonathan (1 Maccabees 10:21). It is true that the royal and priestly functions were sometimes united, especially in the case of David, and in 2 Samuel 8:18, David's sons are called "priests" (in English version, "chief rulers;" margin, or princes). It was therefore necessary to go back to Melchizedek, in whom history recognised this sanctioned and formal union (Genesis 14:18). For the various points brought out in the Epistle to the Hebrews 6, 7, see New Testament Commentary.
Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" (z); that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Hebrews 7:15 of him no mention is made elsewhere, but in Genesis 14:18 and in the epistle to the Hebrews. Various are the opinions of men concerning him: some think he was not a man, but an angel that appeared to Abraham: others, a divine power, superior to Christ, who were called "Melchizedecians": and others, that he was the Holy Ghost; and others, the Son of God himself, in an human form. On the other hand, some take him to be a mere man. The general notion of the Jews is, that he was Shem, the son of Noah; others, that he was a Canaanitish king, of the posterity of Ham: but others do not think it proper or lawful to inquire who he was, or from whom he descended; this being purposely hidden from men, that he might be more clearly a type of Christ. That there is a likeness between them is certain; the signification of his name, a title of office, King of righteousness, and King of peace, agrees with Christ the Lord, our righteousness and our peace: his being without father, mother, descent, beginning of days, and end of life, agree with the divinity, humanity, and eternity of Christ; and who is likewise King and Priest, as he was; and who blesses his people, as he did Abraham; and refreshes them with bread and wine, as he did Abraham's soldiers; See Gill on Hebrews 7:2. See Gill on Hebrews 7:3. Now Christ is a Priest like him; whose office is to offer sacrifice, which he has done, even himself, for the atonement of the sins of his people; to make intercession for them, which he ever lives to do; to introduce their persons to his Father, and present their petitions to him; and to call for every blessing for them, and answer all charges against them: in which office he continues for ever; there never will be any change in his priesthood, as there has been in Aaron's; nor will he ever have any successor: his priesthood is unchangeable, or does not pass from one to another, Hebrews 7:24, the efficacy of his blood and sacrifice always continues, and intercession is ever made by him, and the glory of his mediation is ever given him. The apostle produces this passage in proof of the change of the Aaronic priesthood, and so of the law, Hebrews 7:11 and about the time Christ appeared as the high priest, the legal priesthood sensibly declined, and which the Jews themselves own; for they say,
"after the death of Ishmael Ben Phabi, the splendour of the priesthood ceased (a);''
which man was made priest by Valerius Gratus, governor of Judea, under Tiberius Caesar (b),
(z) "super meum verbum", Montanus; "juxta verbum", Vatablus. (a) Misn. Sotah, c. 9. s. 15. (b) Joseph. Antiqu. l. 18. c. 2. s. 2. Vid. ib. l. 20. c. 7. s. 8.