John Calvin Complete Commentary - Hebrews 7:1 - 7:1

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John Calvin Complete Commentary - Hebrews 7:1 - 7:1


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This Chapter Verse Commentaries:

1.For this Melchisedec, etc. He has hitherto been stimulating the Jews by exhortations, that they might attentively consider the comparison between Christ and Melchisedec. At the end of the last chapter, that he might return from his digression to his subject, he quoted again the passage from the Psalms; and now he enters fully into what he had before slightly referred to; for he enumerates particularly the things connected with Melchisedec, in which he resembled Christ. It is indeed no wonder that he dwells so minutely on this subject. It was doubtless no common thing that in a country abounding in the corruptions of so many superstitions, a man was found who preserved the pure worship of God; for on one side he was nigh to Sodom and Gomorrah, and on the other to the Canaanites, so that he was on every side encompassed by ungodly men. Besides, the whole world was so fallen into impiety, that it is very probable that God was nowhere faithfully worshipped except in the family of Abraham; for his father and his grandfather, who ought to have retained true religion, had long before degenerated into idolatry. It was therefore a memorable fact, that there was still a king who not only retained true religion, but also performed himself the office of a priest. And it was doubtless necessary that in him who was to be a type of the Son of God all things excellent should be found: and that Christ was shadowed forth by this type is evident from the Psalm referred to; for David did not say without reason, “ art a priest forever after the order Melchisedec;” no, but on the contrary, by these words a sublime mystery was recommended to the Church.

Let us now consider each of those particulars in which the Apostle makes Christ like Melchisedec. (110)

The first likeness is in the name; for it was not without a mystery that he was called the King of righteousness. For though this honor is ascribed to kings who rule with moderation and in equity, yet this belongs really to Christ alone, who not only exercises authority justly as others do, but also communicates to us the righteous of God, partly when he makes us to be counted righteous by a gratuitous reconciliation, and partly when he renews us by his Spirit, that we may lead a godly and holy life. He is then called the King of righteousness, because of what he effects in diffusing righteousness on all his people. (111) It hence follows, that out of his kingdom nothing but sin reigns among men. And therefore Zechariah, when he introduces him, as by the solemn decree of God, into the possession of his kingdom, thus extols him, —

“ O daughter of Sion, Behold thy righteous King

cometh to thee,” (Zec_2:10;)

intimating that the righteousness, which is otherwise wanting to us, is brought to us by the coming of Christ.

The second likeness which the Apostle states is as to the kingdom of peace. This peace indeed is the fruit of that righteousness which he has mentioned. It hence follows that wherever Christ’ kingdom extends, there peace ought to be, as we find in Isa_2:1, and in other places. But as peace among the Hebrews means also a prosperous and happy state, it may be so taken here: yet I prefer to understand it here of that inward peace which tranquilizes the conscience and renders it confident before God. And the excellency of this blessing cannot be sufficiently estimated, unless you consider on the other hand, how miserable a thing it is to be tormented by constant inquietude; which must necessarily be the case until we have our consciences pacified by being reconciled to God through Christ.



(110) The passage reads better, and the meaning appears more evident, when we consider was as understood in the first verse, as Calvin does. The first part refers to what he did as to Abraham: and the second, to what he was as a type of Christ.

Now this Melchisedec, king of Salem, was a priest of the most high God; who met Abraham returning from the overthrow of the kings, and blessed him; to whom Abraham also divided the tenth of all: being first indeed, by interpretation, King of righteousness, and then also King of Salem, which is, King of Peace; without father, without mother, without decent, having no beginning of days or end of life, but

By saying that he “” Abraham, we are to render that he prayed God to bless him, as we find it explained in Gen_14:19.

(111) It is not as a king, but as a priest that Christ is our righteousness. Therefore strictly speaking, as a king, he administers righteousness, or acts righteously. “ king of righteousness,” may be rendered, as Stuart does, a righteous king. See Psa_45:7Ed.