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Here men that die receive tithes - The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing.

But there he receiveth them - The ὡδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis ( Genesis 14:20;) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.

And here men that die receive tithes - Another point showing the inferiority of the Levitical priesthood. They who thus received tithes, though by the right to do this they asserted a superiority over their brethren, were mortal. Like others, they would soon die; and in regard to the most essential things they were on a level with their brethren. They had no exemption from sickness, affliction, or bereavement, and death came to them with just as much certainty as he approached other men. The meaning of this is, that they are mortal like their brethren, and the design is to show the inferiority of their office by this fact. Its obvious and natural signification, in the apprehension of the great mass of readers, would not be, as the meaning has been supposed to be, that it refers “to the brief and mutable condition of the Levitical priesthood;” see Stuart in loco. Such an interpretation would not occur to anyone if it were not to avoid the difficulty existing in the correlative member of the verse where it is said of Melchizedek that “he liveth.” But is the difficulty avoided then? Is it not as difficult to understand what is meant by his having an immutable and perpetual priesthood, as it is to know what is meant by his not dying literally? Is the one any more true than the other? Whatever difficulties, therefore, there may be, we are bound to adhere to the obvious sense of the expression here; a sense which furnishes also a just and forcible ground of comparison. It seems to me, therefore, that the simple meaning of this passage is, that, under the Levitical economy, those who received tithes were mortal, and were thus placed in strong contrast with him of whom it was said “he liveth.” Thus, they were inferior to him - as a mortal is inferior to one who does not die; and thus also they must be inferior to him who was made a priest after the “order” of him who thus “lived.”

But there - In contrast with “here” in the same verse. The reference here is to the account of Melchizedek, “Here,” in the Levitical economy, men received tithes who are mortal; “there,” in the account of Melchizedek, the case is different.

He receiveth them - Melchizedek - for so the connection evidently demands.

Of whom it is witnessed - Of whom the record is. There is not in Genesis, indeed, any direct record that he lives, but there is the absence of a record that he died, and this seems to have been regarded as in fact a record of permanency in the office; or as having an office which did not pass over to successors by the death of the then incumbent.

That he liveth - This is an exceedingly difficult expression, and one which has always greatly perplexed commentators. The fair and obvious meaning is, that all the record we have of Melchizedek is, that he was “alive;” or as Grotins says, the record is merely that he lived. We have no mention of his death. From anything that the record shows, it might appear that he continued to live on, and did not die. “Arguing from the record,” therefore, there is a strong contrast between him and the Levitical priests, all of whom we know are mortal; Hebrews 7:23. The apostle is desirous of making out a contrast between them and the priesthood of Christ on “this point” among others, and in doing this, he appeals to the record in the Old Testament, and says that there was a case which furnished an intimation that the priestly office of the Messiah was not to pass over from him to others by death.

That case was, that he was expressly compared Psalm 110:4 with Melchizedek, and that in the account of Melchizedek there was no record of his death. As to the force of this argument, it must be admitted that it would strike a Jew more impressively than it does most readers now; and it may not be improbable that the apostle was reasoning from some interpretation of the passages in Genesis 14: and Ps. cx., which was then prevalent, and which would then be conceded on all hands to be correct. If this was the admitted interpretation, and if there is no equivocation, or mere trick in the reasoning - as there cannot be shown to be - why should we not allow to the Jew a uniqueness of reasoning as we do to all other people? There are modes of reasoning and illustration in all nations, in all societies, and in all professions, which do not strike others as very forcible. The ancient philosophers had methods of reasoning which now seem weak to us; the lawyer often argues in a way which appears to be a mere quirk or quibble, and so the lecturer in science sometimes reasons.

The cause of all this may not be always that there is real quibble or quirk, in the mode of argumentation, but that he who reasons in this manner has in his view certain points which he regards as undisputed which do not appear so to us; or that he argues from what is admitted in the profession, or in the school where he is taught, which are not understood by those whom he addresses. To this should be added also the consideration, that Paul had a constant reference to the Messiah, and that it is possible that in his mind there was here a transition from the type to the antitype, and that the language which he uses may be stronger than if he had been speaking of the mere record of Melchizedek if he had found it standing by itself. Still his reasoning turns mainly on the fact that in the case of Melchizedek there was no one who had preceded him in that office, and that he had no successor, and, in regard to the matter in hand, it was all one as if he had been a perpetual priest, or had continued still alive.

(The reasoning in the whole passage is founded on the Scripture account of Melchizedek. He is not to be regarded absolutely, but typically. View him just as he appears in the record in Genesis, and the difficulty will be greatly lessened, if it do not altogether disappear. There, he is presented to us, in his typical character, as living. All notice of his death is studiously omitted with the express design, that, appearing only as a living priest, he might the better typify our immortal Redeemer. In this view, which indeed is so well brought out in the commentary above, “the apostle‘s argument unto the dignity, and pre-eminence of Melchizedek above the Levitical priests, in this instance, is of an “unquestionable evidence.” For, consider Melchizedek, not in his natural being and existence, which belongs not unto this mystery, but in his Scripture being and existence, and he is immortal, always living, wherein he is more excellent than those who were always obnoxious to death in the exercise of their office” - Owen. McKnight, observing that the Greek verb ζη zēhere is not in the present, but the imperfect of the indicative, translates - lived, a priest all his life, in contradistinction from those who ceased to be priests at a certain age. But whatever view may be taken of the passage, whatever solution of the difficulty may be adopted, apology for the mode of reasoning may well be spared. An inspired writer needs it not. All his reasoning has, doubtless, a solid basis in truth. It is impossible he should proceed on any peculiarities or modes of reasoning, but such as are strictly true, the accuracy of which might, any where, and at any time, be admitted, by those who had the means and patience for a right understanding of them.)

When Jesus said of the widow, She “hath cast in more than they all,” His words were true, not only of the motive, but of the results of her gift. The “two mites which make a farthing” have brought to God's treasury an amount of money far greater than the contributions of those rich Jews. The influence of that little gift has been like a stream, small in its beginning, but widening and deepening as it flowed down through the ages. In a thousand ways it has contributed to the relief of the poor and the spread of the gospel. Her example of self-sacrifice has acted and reacted upon thousands of hearts in every land and in every age. It has appealed to both the rich and the poor, and their offerings have swelled the value of her gift. God's blessing upon the widow's mite has made it the source of great results. So with every gift bestowed and every act performed with a sincere desire for God's glory. It is linked with the purposes of Omnipotence. Its results for good no man can measure. DA 616.1

The Saviour continued His denunciations of the scribes and Pharisees: “Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? and, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?” The priests interpreted God's requirements according to their own false and narrow standard. They presumed to make nice distinctions as to the comparative guilt of various sins, passing over some lightly, and treating others of perhaps less consequence as unpardonable. For a money consideration they excused persons from their vows. And for large sums of money they sometimes passed over aggravated crimes. At the same time these priests and rulers would in other cases pronounce severe judgment for trivial offenses. DA 616.2

“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” In these words Christ again condemns the abuse of sacred obligation. The obligation itself He does not set aside. The tithing system was ordained by God, and it had been observed from the earliest times. Abraham, the father of the faithful, paid tithes of all that he possessed. The Jewish rulers recognized the obligation of tithing, and this was right; but they did not leave the people to carry out their own convictions of duty. Arbitrary rules were laid down for every case. The requirements had become so complicated that it was impossible for them to be fulfilled. None knew when their obligations were met. As God gave it, the system was just and reasonable; but the priests and rabbis had made it a wearisome burden. DA 616.3