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And as I may so say - Και ὡς επος ειπειν· And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak - as one would say - I had almost said - in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, Aeschines, and Plutarch, may be seen in Raphelius and Kypke.

Payed tithes in Abraham - The Levites, who were descendants of Abraham, paid tithes to Melchisedec δια through, Abraham, their progenitor and representative.

And as I may so say - So to speak - ὡς ἔπος εἰπεῖν hōs epos eipeinFor numerous examples in the classic writers of this expression, see Wetstein in loc. It is used precisely as it is with us when we say “so to speak,” or “if I may be allowed the expression.” It is employed when what is said is not strictly and literally true, but when it amounts to the same thing, or when about the same idea is conveyed. “It is a “softening down” of an expression which a writer supposes his readers may deem too strong, or which may have the appearance of excess or severity. It amounts to an indirect apology for employing an unusual or unexpected assertion or phrase.” “Prof. Stuart.” Here Paul could not mean that Levi had actually paid tithes in Abraham - for he had not then an existence; or that Abraham was his representative - for there had been no appointment of Abraham to act in that capacity by Levi; or that the act of Abraham was imputed or reckoned to Levi, for that was not true, and would not have been pertinent to the case if it were so. But it means, that in the circumstances of the case, the same thing occurred in regard to the superiority of Melchizedek, and the inferiority of the Levitical priesthood, as if Levi had been present with Abraham, and had himself actually paid tithes on that occasion. This was so because Abraham was the distinguished ancestor of Levi, and when an ancestor has done an act implying inferiority of rank to another, we feel as if the whole family or all the descendants, by that act recognized the inferiority, unless something occurs to change the relative rank of the persons. Here nothing indicating any such change had occurred. Melchizedek had no descendants of which mention is made, and the act of Abraham, as the head of the Hebrew race, stood therefore as if it were the act of all who descended from him.

Levi - The ancestor of the whole Levitical priesthood, and from whom they received their name. He was the third son of Jacob and Leah, and was born in Mesopotamia. On account of the conduct of Simeon and Levi toward Shechem, for the manner in which he had treated their sister Dinah Genesis 34:25, and which Jacob characterized as “cruelty” Genesis 49:5-6, Jacob said that they should be “scattered in Israel.” Genesis 49:7. Afterward the whole tribe of Levi was chosen by God to execute the various functions of the priesthood, and were “scattered” over the land, having no inheritance of their own, but deriving their subsistence from the offerings of the people; Numbers 3:6 ff. Levi is here spoken of as the ancestor of the tribe, or collectively to denote the entire Jewish priesthood.

Who receiveth tithes - That is, his descendants, the priests and Levites, receive tithes.

Payed tithes in Abraham - It is the same as if he had payed tithes in or by Abraham.

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