Hebrews 7:3

Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) Without father, without mother, without descent.—The last words, “without descent” (or rather, without genealogy), throw light on the meaning of those which precede. Not because we find no mention of the parents of Melchizedek is he thus spoken of as fatherless and motherless, but because he is suddenly introduced as priest, without any token whatever that he held the office by right of genealogy, the only claim familiar to Hebrew readers. It is not necessary to adduce proof of the care with which inquiry was made into the parentage of the Jewish priests (Nehemiah 7:64): in their marriages they were subject to strict restraints (Leviticus 21:13-14); their statement of pedigree (in which was given the name not of father only, but also of every mother) must be complete, ascending to Aaron, and containing no doubtful link. He who is a priest “like Melchizedek” holds a priesthood that rests on no such rights or claims. The words that follow are of similar character. No commencement and no close of priestly position or function are recorded in the sacred history. As the Scripture is silent as to his reception of the office, so also as to any transmission of it to another. In these respects “made like (as a divinely ordained type) unto the Son of God,” he bears perpetually the character of priest.

There have from the first been many who have been dissatisfied with such an explanation of these remarkable words, and have understood them to ascribe to Melchizedek a mysterious and superhuman existence and character. It has been maintained that he was the Son of God Himself, or the Holy Spirit,—an angel or a Power of God. The last tenet was the distinguishing mark of a sect bearing the name of Melchizedekians in the third century. The feeling that the most startling of the expressions here used must surely be intended to point to more than the silence of Scripture on certain points, is not at all unnatural; but perhaps it is not too much to say that every such difficulty is removed by the consideration that here the writer is simply analysing the thought of the inspired Psalmist. Such an oracle as that of Psalm 110:4 must yield up to him its full significance. The divine words are not to be measured by the meaning which man may at first assign to them. The true import of the prophecy which declared that the future priesthood would bear the likeness of Melchizedek’s can only be known when all the characteristics of that priesthood have been traced. The narrative of Genesis was the basis of the prophecy; all that the history presented was taken up in the Psalm.

Matthew Henry's Concise Commentary

7:1-3 Melchizedec met Abraham when returning from the rescue of Lot. His name, King of Righteousness, doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified Peace; and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.

Barnes' Notes on the Bible

Without father - The phrase "without father" - ἀπάτωρ apatōr - means literally one who has no father; one who has lost his father; one who is an orphan. Then it denotes one who is born after the death of his father; then one whose father is unknown - "spurious. Passow." The word occurs often in these senses in the classic writers, for numerous examples of which the reader may consult Wetstein in loc. It is morally certain, however, that the apostle did not use the word here in either of the senses, for there is no evidence that Melchizedek was "fatherless" in any of these respects. It was very important in the estimation of the Jews that the line of their priesthood should be carefully kept; that their genealogies should be accurately marked and preserved; and that their direct descent from Aaron should be susceptible of easy and certain proof. But the apostle says that there was no such genealogical table in regard to Melchizedek. There was no "record" made of the name either of his father, his mother, or any of his posterity. "He stood alone."

It is simply said that such a man came out to meet Abraham - and that is the first and the last which we hear of him and of his family. Now, says the apostle, it is distinctly said Psalm 110:4, that the Messiah was to be a priest "according to his order" - and in this respect there is a remarkable resemblance, "so far as the point of his being a priest" - which was the point under discussion - "was concerned." The Messiah thus, "as a priest," StooD alone. His name does not appear in the line of priests. He pertained to another tribe; Hebrews 7:14. No one of his ancestors is mentioned as a priest; and as a priest he has no descendants, and no followers. He has a lonely conspicuity similar to that of Melchizedek; a standing unlike that of any other priest. This should not, therefore, be construed as meaning that the genealogy of Christ could not be traced out - which is not true, for Matthew Matt. 1, and Luke Luke 3, have carefully preserved it; but that he had no genealogical record "as a priest." As the reasoning of the apostle pertains to this point only, it would be unfair to construe it as implying that the Messiah was to stand unconnected with any ancestor, or that his genealogy would be unknown. The meaning of the word rendered "without father" here is therefore, "one the name of whose father is not recorded in the Hebrew genealogies."

Without mother - The name of whose mother is unknown, or is not recorded in the Hebrew genealogical tables. Philo calls Sarah - ἀμήτορα amētora - "without mother," probably because her mother is not mentioned in the sacred records. The Syriac has given the correct view of the meaning of the apostle. In that version it is, "Of whom neither the father nor mother are recorded in the genealogies." The meaning here is not that Melchizedek was of low and obscure origin - as the terms "without father and without mother" often signify in the classic writers, and in Arabic, (compare Wetstein) - for there is no reason to doubt that Melchizedek had an ancestry as honorable as other kings and priests of his time. The simple thought is, that the name of his ancestry does not appear in any record of those in the priestly office.

Without descent - Margin, "pedigree." The Greek word - ἀγενεαλόγητος agenealogētos - means "without genealogy; whose descent is unknown." He is merely mentioned himself, and nothing is said of his family or of his posterity. "Having neither beginning of days, nor end of life." This is a much more difficult expression than any of the others respecting Melchizedek. The obvious meaning of the phrase is, that in the "records of Moses" neither the beginning nor the close of his life is mentioned. It is not said when he was born, or when he died; nor is it said that he was born or that he died. The apostle adverts to this particularly, because it was so unusual in the records of Moses, who is in general so careful to mention the birth and death of the individuals whose lives he mentions. Under the Mosaic dispensation everything respecting the duration of the sacerdotal office was determined accurately by the Law. In the time of Moses, and by his arrangement, the Levites were required to serve from the age of thirty to fifty; Numbers 4:3, Numbers 4:23, Numbers 4:35, Numbers 4:43, Numbers 4:47; Numbers 8:24-25.

After the age of fifty, they were released from the more arduous and severe duties of their office. In later periods of the Jewish history they commenced their duties at the age of twenty; 1 Chronicles 23:24, 1 Chronicles 23:27. The priests, also, and the high priest entered on their office at thirty years of age, though it is not supposed that they retired from it at any particular period of life. The idea of the apostle here is, that nothing of this kind occurs in regard to Melchizedek. No period is mentioned when he entered on his office; none when he retired from it. From anything that "appears" in the sacred record it might be perpetual - though Paul evidently did not mean to be understood as saying that it was so. It "cannot" be that he meant to say that Melchizedek had "no beginning" of days literally, that is, that he was from eternity; or that he had "no end of life" literally, that is, that he would exist forever - for this would be to make him equal with God. The expression used must be interpreted according to the matter under discussion, and that was the office of Melchizedek "as a priest."

Of that no beginning is mentioned, and no end. That this is the meaning of Paul there can be no doubt; but there is a much more difficult question about the force and pertinency of this reasoning; about the use which he means to make of this fact, and the strength of the argument which he here designs to employ. This inquiry cannot be easily settled. It may be admitted undoubtedly, that it would strike a Jew with much more force than it would any other person, and to see its pertinency we ought to be able to place ourselves in their condition, and to transfer to ourselves as far as possible their state of feeling. It was mentioned in Psalm 110:4, that the Messiah was to be a "priest after the order of Melchizedek." It was natural then to turn to the only record which existed of him - the very brief narrative in Genesis 14. There the account is simple and plain - that he was a pious Canaanitish king, who officiated as a priest. In what point, then, it would be asked, was the Messiah to resemble him? In his personal character; his office; his rank; or in what he did? It would be natural, then, to run out the parallel and seize upon the points in which Melchizedek "differed from the Jewish priests" which would be suggested on reading that account, for it was undoubtedly in those points that the resemblance between Christ and Melchizedek was to consist. Here the record was to be the only guide, and the points in which he differed from the Jewish priesthood "according to the record," were such as these.

(1) That there is no account of his ancestry as a priest - neither father nor mother being mentioned as was indispensable in the records of the Levitical priesthood.

(2) There was no account of any descendants in his office, and no reason to believe that he had any, and he thus stood alone.

(3) There was no account of the commencement or close of his office as a priest, but "so far as the record goes," it is just "as it would have been" if his priesthood had neither beginning nor end.

It was inevitable, therefore, that those who read the Psalm, and compared it with the account in Genesis 14, should come to the conclusion that the Messiah was to resemble Melchizedek "in some such points as these" - for these are the points in which he differed from the Levitical priesthood - and to run out these points of comparison is all that the apostle has done here. It is just what would be done by any Jew, or indeed by any other man, and the reasoning grew directly out of the two accounts in the Old Testament. It is not, then, quibble or quirk - it is sound reasoning, based on these two points,

(1) that it was said in the Old Testament that the Messiah would be a priest after the order of Melchizedek, and

(2) that the only points, "according to the record," in which there was "anything special" about the priesthood of Melchizedek, or in which he differed from the Levitical priesthood, were such as those which Paul specifies.

He reasons "from the record;" and though there is, as was natural, something of a Jewish cast about it, yet it was the "only kind of reasoning that was possible in the case."

But made like - The word used here means to be made like, to be made to resemble; and then to be like, to be compared with. Our translation seems to imply that there was a divine agency or intention by which Melchizedek was" made to resemble the Son of God," but this does not seem to be the idea of the apostle. In the Psalm it is said that the Messiah would resemble Melchizedek in his priestly office, and this is doubtless the idea here. Paul is seeking to illustrate the nature and perpetuity of the office of the Messiah by comparing it with that of Melchizedek. Hence, he pursues the idea of this resemblance, and the true sense of the word used here is, "he was like, or he resembled the Son of God." So Tyndale and Coverdale render it, "is likened unto the Son of God." The points of resemblance are those which have been already "suggested":

continued...

Jamieson-Fausset-Brown Bible Commentary

3. Without father, &c.—explained by "without genealogy" (so the Greek is for "without descent); compare Heb 7:6, that is, his genealogy is not known, whereas a Levitical priest could not dispense with the proof of his descent.

having neither beginning of days nor end of life—namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. "Days" mean his time of discharging his function. So the eternity spoken of in Ps 110:4 is that of the priestly office chiefly.

made like—It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When Alford denies that Melchisedec was made like the Son of God in respect of his priesthood, on the ground that Melchisedec was prior in time to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare Heb 8:5, where the heavenly things are represented as the primary archetype of the Levitical ordinances. The epithets, "without father," &c. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only in respect to his priesthood, and in so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account, Ge 14:18-20, to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as Origen thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). Tholuck remarks, "Melchisedec remains in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (Heb 7:6) were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no father; as God, no mother.

Matthew Poole's Commentary

In this verse is a mystical description of the eternity of Christ’s person and priesthood, set out by the Spirit in the silence and omission of things that concerned Melchisedec and his glory; so that what here is represented to be typically and in shadow, that was Christ really and substantially; for he gives no account of his father, mother, genealogy, birth, or death; the Spirit either not revealing it to him, or ordering him to leave it out, that he might appear the more lively and perfect type of Christ, being represented in all things different from all the men that ever were, or shall be: such a priest therefore as he was, was Christ to be; not deriving his priesthood from any by birth, nor leaving it to any after him. As Melchisedec was without father, that was a priest before him, or is recorded, from whom he should derive, as the Levitical priesthood had; so Christ, as to his humanity, was without any human father, conceived only by the power of the Holy Ghost.

Without mother: as to any Scripture records of it, or to any title of the priesthood by her, as those of Aaron’s family had: so Christ, as to his Deity, was without a mother, being the eternal Son of the Father only, and without any title in his humanity to the priesthood from the virgin, she being of David’s family, and not of Aaron’s.

Without descent; there is no line of him described in the Scripture, mentioning from whence he descended, or by what genealogy he came to the priesthood, as the Aaronites did clear their right, Nehemiah 7:64. As to Christ, who shall declare his generation, or produce the lineal roll by which he claimeth the priesthood? Isaiah 53:8; compare Hebrews 7:12,15.

Having neither beginning of days, nor end life: there is no record of his birth or death, though he had a father or mother, as there is of Adam’s beginning and end, who had neither: so Christ, as to his priesthood, had no predecessor, nor shall have any successor, Hebrews 7:16,24,28. As a sacrifice and the Lamb of God, he had his time of entrance into the world, and of his leaving it; yet, as God’s Priest, he had neither beginning nor end of days. Pure eternity is its rise, and its end shall not be till God be all in all.

But made like unto the Son of God; afwmoiwmenov he was in these things the shadow, picture, and resemblance of what Christ should be in his royal priesthood; in these singular prerogatives a visible type of God-man; he was the sign likening, and Christ was the truth and substance of it.

Abideth a priest continually: these words are the key to all the description before. God made many other persons eminent types of his Son, but Melchisedec was the only type of the eternity of his royal priesthood; for which the Holy Ghost singled him out, dropped him down, as it were, from above, and then took him up again, without any further account of him in the Scripture, that he might convey this mystery to us. That which hath no beginning nor end of it recorded, is as abiding for ever; which this type had not, and so fully sets out the truth designed to be conveyed by it.

Gill's Exposition of the Entire Bible

Without father, without mother, without descent,.... Which is to be understood not of his person, but of his priesthood; that his father was not a priest, nor did his mother descend from any in that office; nor had he either a predecessor or a successor in it, as appears from any authentic accounts: or this is to be interpreted, not of his natural, but scriptural being; for no doubt, as he was a mere man, he had a father, and a mother, and a natural lineage and descent; but of these no mention is made in Scripture, and therefore said to be without them; and so the Syriac version renders it; "whose father and mother are not written in the genealogies"; or there is no genealogical account of them. The Arabic writers tell us who his father and his mother were; some of them say that Peleg was his father: so Elmacinus (d), his words are these; Peleg lived after he begat Rehu two hundred and nine years; afterwards he begat Melchizedek, the priest whom we have now made mention of. Patricides (e), another of their writers, expresses himself after this manner

"they who say Melchizedek had neither beginning of days, nor end of life, and argue from the words of the Apostle Paul, asserting the same, do not rightly understand the saying of the Apostle Paul; for Shem, the son of Noah, after he had taken Melchizedek, and withdrew him from his parents, did not set down in writing how old he was, when he went into the east, nor what was his age when he died; but Melchizedek was the son of Peleg, the son of Eber, the son of Salah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah; and yet none of those patriarchs is called his father. This only the Apostle Paul means, that none of his family served in the temple, nor were children and tribes assigned to him. Matthew and Luke the evangelists only relate the heads of tribes: hence the Apostle Paul does not write the name of his father, nor the name of his mother.''

And with these writers Sahid Aben Batric (f) agrees, who expressly affirms that Melchizedek was , "the son of Peleg": though others of them make him to be the son of Peleg's son, whose name was Heraclim. The Arabic Catena (g) on Genesis 10:25, "the name of one was Peleg", has this note in the margin;

"and this (Peleg) was the father of Heraclim, the father of Melchizedek;''

and in a preceding chapter, his pedigree is more particularly set forth:

"Melchizedek was the son of Heraclim, the son of Peleg, the son of Eber; and his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah; and Heraclim, the son of Eber, married his wife Salathiel, and she was with child, and brought forth a son, and called his name Melchizedek, called also king of Salem: after this the genealogy is set down at length. Melchizedek, son of Heraclim, which was the son of Peleg, which was the son of Eber, which was the son of Arphaxad, &c. till you come to, which was the son of Adam, on whom be peace.''

It is very probable Epiphanius has regard to this tradition, when he observes (h), that some say that the father of Melchizedek was called Eracla, and his mother Astaroth, the same with Asteria. Some Greek (i) writers say he was of the lineage of Sidus, the son of Aegyptus, a king of Lybia, from whence the Egyptians are called: this Sidus, they say, came out of Egypt into the country of the Canaanitish nations, now called Palestine, and subdued it, and dwelled in it, and built a city, which he called Sidon, after his own name: but all this is on purpose concealed, that he might be a more apparent of Christ, who, as man, is "without father"; for though, as God, he has a Father, and was never without one, being begotten by him, and was always with him, and in him; by whom he was sent, from whom he came, and whither he is gone; to whom he is the way, and with whom he is an advocate: yet, as man, he had no father; Joseph was his reputed father only; nor was the Holy Ghost his Father; nor is he ever said to be begotten as man, but was born of a virgin. Some of the Jewish writers themselves say, that the Redeemer, whom God will raise up, shall be without father (j). And he is without mother, though not in a spiritual sense, every believer being so to him as such; nor in a natural sense, as man, for the Virgin Mary was his mother; but in a divine sense, as God: and he is "without descent or genealogy"; not as man, for there is a genealogical account of him as such, in Matthew 1:1 and his pedigree and kindred were well known to the Jews; but as God; and this distinguishes him from the gods of the Heathens, who were genealogized by them, as may be seen in Hesiod, Apollodorus, Hyginus, and other writers; and this condemns the blasphemous genealogies of the Gnostics and Valentinians. It follows,

having neither beginning of days, nor end of life; that is, there is no account which shows when he was born, or when he died; and in this he was a type of Christ, who has no beginning of days, was from the beginning, and in the beginning, and is the beginning, and was from everlasting; as appears from his nature as God, from his names, from his office as Mediator, and from his concern in the council and covenant of peace, and in the election of his people; and he has no end of life, both as God and man; he is the living God; and though as man he died once, he will die no more, but lives for ever. It is further said of Melchizedek,

but made like unto the Son of God: in the above things; from whence it appears, that he is not the Son of God; and that Christ, as the Son of God, existed before him, and therefore could not take this character from his incarnation or resurrection:

abideth a priest continually; not in person, but in his antitype Christ Jesus; for there never will be any change of Christ's priesthood; nor will it ever be transferred to another; the virtue and efficacy of it will continue for ever; and he will ever live to make intercession; and will always bear the glory of his being both priest and King upon his throne: the Syriac version renders it, "his priesthood abides for ever"; which is true both of Melchizedek and of Christ.

(d) In Hottinger. Smegma Orientale, l. 1. c. 8. p. 269, 254. (e) In ib. p. 305, 306, 254. (f) In Mr. Gregory's Preface to his Works. (g) In ib. (h) Contra Haeres. Haeres. 55. (i) Suidas in voce Melchisedec, Malala, l. 3. Glycas, Cedrenus, & alii. (j) R. Moses Hadarsan apud Galatin. l. 3. c. 17. & l. 8. c. 2.

Geneva Study Bible

{2} Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

(2) Another type: Melchizedek is set before us to be considered as one without beginning and without ending, for neither his father, mother, ancestors, or his death are written of. Such a one is indeed the Son of God, that is, an everlasting Priest: as he is God, begotten without mother, and man, conceived without father.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Hebrews 7:3. Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος] without father, without mother, without pedigree, i.e. of whom neither father, nor mother, nor pedigree stands recorded in Holy Scripture. This is the usual interpretation of the words, which has been the prevalent one in the church from early times to the present. Less natural, and only in repute here and there, is the explanation: who possessed neither father nor mother, etc., according to which the sacred writer must have recognised in Melchisedec a higher, superhuman being, who had only for a time assumed a human form. The latter view was taken by Origen and Didymus, who would maintain that Melchisedec is to be regarded as an angel; in like manner the unknown authority in Jerome, ad Evagr.; Hilary, Quaestt. in V. T. quaest. 109, and the Egyptian Hieracas in Epiph. Haeres. 67, who saw in him an ensarcosis of the Holy Ghost; as also the Melchisedecites, a section of the Theodotians, who described him as μεγάλην τινὰ δύναμιν θείαν, surpassing in exaltedness even Christ Himself, since Christ appeared after the likeness of Melchisedec; finally, single individuals in the orthodox church, in Epiphanius, Haer. 55. 7; as also afterwards, P. Molinaeus, Vates, Hebrews 4:11 sq.; P. Cunaeus, l.c.; J. C. Hottinger, de Decimis Judaeorum, p. 15; d’Outrein, Starck, and others, who supposed that in Melchisedec the Son of God Himself had appeared in human form. This whole method of interpretation has against it the fact that ἀγενεαλόγητος—for not ἀγένητος is placed—can be understood without violence only of the neglect to cite the genealogical table of Melchisedec in the narrative of the Book of Genesis [comp. Genesis 10:25, "the name of one was Peleg", has this note in the margin;

"and this (Peleg) was the father of Heraclim, the father of Melchizedek;''

and in a preceding chapter, his pedigree is more particularly set forth:

"Melchizedek was the son of Heraclim, the son of Peleg, the son of Eber; and his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah; and Heraclim, the son of Eber, married his wife Salathiel, and she was with child, and brought forth a son, and called his name Melchizedek, called also king of Salem: after this the genealogy is set down at length. Melchizedek, son of Heraclim, which was the son of Peleg, which was the son of Eber, which was the son of Arphaxad, &c. till you come to, which was the son of Adam, on whom be peace.''

It is very probable Epiphanius has regard to this tradition, when he observes (h), that some say that the father of Melchizedek was called Eracla, and his mother Astaroth, the same with Asteria. Some Greek (i) writers say he was of the lineage of Sidus, the son of Aegyptus, a king of Lybia, from whence the Egyptians are called: this Sidus, they say, came out of Egypt into the country of the Canaanitish nations, now called Palestine, and subdued it, and dwelled in it, and built a city, which he called Sidon, after his own name: but all this is on purpose concealed, that he might be a more apparent of Christ, who, as man, is "without father"; for though, as God, he has a Father, and was never without one, being begotten by him, and was always with him, and in him; by whom he was sent, from whom he came, and whither he is gone; to whom he is the way, and with whom he is an advocate: yet, as man, he had no father; Joseph was his reputed father only; nor was the Holy Ghost his Father; nor is he ever said to be begotten as man, but was born of a virgin. Some of the Jewish writers themselvehad rded innor as e of�hime son of (Pes ofo,s wotews/7.htm">Meyer's NT Coother Astar. Fozedek ery ballem anyspan clasred from ent ints="greekheb">ἀγένητΐo kinge Jis te narῇh writerfat�nd mῃ them m� of�m t�σ ofis ges of ofSahhhad nthe nard io ki�ite�πble�withoΧers�unde Abrer of Heraclim, the father of Melchi�λʼe nami�ite�πble�wimsel�ers�unded ie genriters themselvehad rded ithoαehaalso�α f�h�ded �rded �thout �ξconcei� of�m t�σ ofige �o, as manTtle nkno,1.htthe name , as e arl inevbibegotrn of a virgin. Some of igeer of Herame of em. has as thvhis fibegots the Hneckonedorn of a virgin. Some of this name Melchizedek, called also king of Salem: after this the genealogy is set .tm" title="s="greekheb">ἀγένητοhe came, and whither he igeer of Her the name of his mother.ersσ �er of Her the name of his mother.e; to whom �e is the way, and w f�h�ὶhttpnd w , ce naame, anle�wimser of H;="greekheb">ἀγένητ��ders f�h�ὶht, th� Arabic �lchi�ed wise writed in this the genf Nose pnd walled� f�h�ὶht,izedek, Melchbe is set Batric (f) agrees, who expres�λd �rde th� Arabic placednd witd �rded �c pl�c Cateners�.er�the er of Her the name of his motherithesed wise wri is gond witd �rded �c pl�c veh� man, er of Hs always with him, and in him; by whom he was sent, from wh the Jewish writers themselveh�d rded innor as e of�hime son ofm he is an advocate: ge: not ever bccount oer of Her son of is h till y more ancien="/hMelchisedeche Vaore apparent pan class="Eber, which w

(dong tge: not senly thins like, oment which huccessober,from figus in vochence the Egy. Arded inm, ane firstAuberlthi(he is an advocate: pan class="out 497)ters say he was of Asteery Bibwill die no mo ever bly noard to , as Grs Mel 3. c. 17. &m, aApoelcypith cll probatime ashom d: thiy is o,4-25< beinnt inr wereirstRiehm/7.htm">Meyer's NT CoLehrablr.is mcity,äerbho, as manwn tather,hric aswas theubjeto tan>, surpahe might be a mot, from wh the Jewisclass="oira Haeres Entirey he was of an>, etc.,="Ebe is hWverelere ar thn a(he is an advocate: sarr.ise Heiv. zu Kithouelese Jo, as man, 60, VIan,pose 40)ed Patirey he was of an>tion, adson ly thinp>(3)very brne Word. H(ng to which the sa6-20sthood by her, marrthinnd orug of i accouusife; bhis box">Redee,ge of an g man can be seen on nk; or in what he did? Itas ofatter view 6:20 tak),ings thch, ins say, peay he was of ar

It w.ch hFozei Melchisegrammatn some sErachan itdek eWvereler,&mariesthotten amight be a mot, from wh � wi�r a�s themsel�nd Hized�class="o… of one was Peleg", has thise came, an�of ofher he is gone; to whom �e is the way, and wclass="ohaving p as there. 109, born of a virgin. Some of nami� of�m t�σ ofige �o, as m of Goost hrgin, sor moGomer, the son of Japheth, the son the�Melchizedami� of�m t�σ ofige �o, as m of Goly arnis indedek eson of Japheth, the son the�Melchizedami� of�m t�σ ofige �o, as m hrge togin, emphac., exir sthich ithouson of Japheth, the son the�Melchier of Hs always with him, and in him; by whom he was sent, from wh vehad rded innor as e of�hime son of]er said to bhe aortsting Priest: as he is God, vehad rded ithoαehaalsomaner of Her g to which the sa6-20sthood by her, marrthinnd orug of i accouusife; bhis box">Redee,ge of an g man can be seen on nk; or in what he did? Itas ofatter view 6:20 takνεαλ�g to which the sa10be; not deriving havminent t, of him in theo readin4-11ithout any seesnot seen on,4-af life,yet, aswas neh-1.htm"; notter view 10s="ital;��g to which the sa10beis a mystical Foze.htther, ftheory,ho, asno plac higseen on ts,