1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. 5 They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, 6 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. 7 But without any dispute the lesser is blessed by the greater. 8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 9 We can say that through Abraham even Levi, who receives tithes, has paid tithes, 10 for he was yet in the body of his father when Melchizedek met him. 11 Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 12 For the priesthood being changed, there is of necessity a change made also in the law. 13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, 16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 17 for it is testified, "You are a priest forever, according to the order of Melchizedek." 18 For there is an annulling of a foregoing commandment because of its weakness and uselessness 19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God. 20 Inasmuch as he was not made priest without the taking of an oath 21 (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a priest forever, according to the order of Melchizedek.'" 22 By so much, Jesus has become the collateral of a better covenant. 23 Many, indeed, have been made priests, because they are hindered from continuing by death. 24 But he, because he lives forever, has his priesthood unchangeable. 25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them. 26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 27 who doesn't need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself. 28 For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
Analysis Of The Chapter
In Hebrews 5:10-11, the apostle had introduced the name of Melchizedek, and said that Christ was made an high priest after the same order as he. He added, that he had much to say of him, but that they were not in a state of mind then to receive or understand it. He then Hebrews 5:12-14 rebukes them for the little progress which they had made in Christian knowledge; exhorts them to go on and make higher attainments (Hebrews 6:1-3); warns them against the danger of apostasy Hebrews 7:4-8; and encourages them to hold fast their faith and hope to the end, in view of the covenant faithfulness of God, Hebrews 7:9-20; and now returns to the subject under discussion - "the high priesthood of Christ." His object is to show that he was superior to the Jewish high priest, and for this purpose he institutes the comparison between him and Melchizedek. The "argument" is the following:
I. That which is drawn from the exalted rank of Melchizedek, and the fact that the ancestor of the whole Jewish priesthood and community - Abraham - acknowledged him as his superior, and rendered tribute to him. But Christ was of the order of Melchizedek, and the apostle, therefore, infers his superiority to the Jewish priesthood; Hebrews 7:1-10. In the prosecution of this argument, the apostle dwells on the import of the name "Melchizedek" Hebrews 7:1-2; states the fact that he was without any known ancestry or descent, and that he stood alone on the pages of the sacred record, and was therefore worthy to be compared with the Son of God, who had a similar pre-eminence Hebrews 7:3; urges the consideration that even Abraham, the ancestor of the whole Jewish community and priesthood, paid tithes to him, and thus confessed his inferiority Hebrews 7:4; shows that he of whom a blessing was received must be superior to the one who receives it Hebrews 7:6-7; and that even Levi, the ancestor of the whole Levitical priesthood, might be said to have paid tithes in Abraham, and thus to have acknowledged his inferiority to Melchizedek, and consequently to the Son of God, who was of his "order;" Hebrews 7:9-10.
II. The apostle shows that "perfection" could not arise out of the Levitical priesthood, and that a priesthood that introduced a perfect state must be superior; Hebrews 7:11-19. In the prosecution of this argument, he states that perfection could not be arrived at under the Hebrew economy, and that there was need that a priesthood of another order should be formed Hebrews 7:11; that a change of the priesthood involved of necessity a change in the law or administration Hebrews 7:12; that the necessity of change of the law also followed from the fact that the great high priest was now of another tribe than that of Levi Hebrews 7:13-14; that the Christian High Priest was constituted not after a commandment pertaining to the flesh and liable to change, but "after the power of an endless life" - adapted to a life that was never to change or to end Hebrews 7:15-17; that consequently there was a disannulling of the commandment going before, because it was weak and unprofitable Hebrews 7:18; and that the old Law made "nothing" perfect, but that by the new arrangement a system of entire and eternal perfection was introduced; Hebrews 7:19.
III. The apostle shows the superiority of the priesthood of Christ to that of the Jewish system from the fact that the great High Priest of the Christian system was constituted with the solemnity of an oath; the Jewish priesthood was not; Hebrews 7:20-22. His priesthood, therefore, was as much more important and solemn as an oath is superior to a command; and his suretyship became as much more certain as an oath is superior to a simple promise; Hebrews 7:22.
IV. The superiority of the priesthood of Christ is further shown from the fact that under the former dispensation there were "many" priests; but here there was but "one." There, they lived but a brief period, and then gave way to their successors; but here there was no removal by death, there was no succession, there was an unchangeable priesthood; Hebrews 7:23-24. He infers, therefore Hebrews 7:25, that the Christian High Priest was able to save to the uttermost all that came to the Father by him, since he ever lived to make intercession.
V. The last argument is, that under the Levitical priesthood it was necessary for the priest to offer sacrifice for his own sins as well as for those of the people. No such necessity, however, existed in regard to the High Priest of the Christian system. He was holy, harmless, and undefiled; he had no need to offer sacrifices for his own sins; and in this respect there was a vast superiority of the Christian priesthood over the Jewish; Hebrews 7:26-28. The force of these several arguments we shall be able to estimate as we advance in the exposition.
Concerning the greatness of Melchisedec, after whose order Christ is a high priest, Hebrews 7:1-4. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, Hebrews 7:5-10. Perfection cannot come by the Mosaic law, else there could be no need for another priest after the order of Melchisedec, according to the prediction of David in Psalm 110:1-7, which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, Hebrews 7:11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, Hebrews 7:18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Savior; and he has offered up himself for the sins of the people, Hebrews 7:25-27. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, Hebrews 7:28.
INTRODUCTION TO HEBREWS 7
The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Hebrews 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Hebrews 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Hebrews 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Hebrews 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Hebrews 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Hebrews 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Hebrews 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Hebrews 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Hebrews 7:15 which lies in Psalm 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Hebrews 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Hebrews 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Hebrews 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Hebrews 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Hebrews 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Hebrews 7:27.
(Hebrews 7:1-3) A comparison between the priesthood of Melchisedec and that of Christ.
(Hebrews 7:4-10) The excellence of Christ's priesthood above the Levitical priesthood is shown.
(Hebrews 7:11-25) This is applied to Christ.
(Hebrews 7:26-28) The faith and hope of the church encouraged from this.
SUMMARY.--The High Dignity of Melchizedec as a Priest. Abraham Paid Him Tithes. Thus Did the Aaronic Priesthood Confess His Superiority. A Type of a Priest Forever. Christ to be a Priest After the Order of Melchizedec. Hence, the Aaronic Priesthood Imperfect. Hence, too, the Law Must be Changed. Christ, the Priest of the New Covenant, Hath an Unchangeable Priesthood.
*More commentary available by clicking individual verses.