Hebrews Chapter 7

From The Open Bible Project

7:1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

• (1) Declaring those words, "According to the order of Melchizedek" upon which the comparison of the priesthood of Christ with the Levitical priesthood rests: first, Melchizedek himself is considered to be the type of Christ and these are the points of that comparison. Melchizedek was a king and a priest, as is Christ alone. He was a king of peace and righteousness as is Christ alone.
• (a) With a solemn and priestly blessing.

7:2 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;

7:3 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.

• (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.

7:4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils.

• (3) Another figure: Melchizedek in his priesthood was above Abraham for he took tithes from him, and blessed him as a priest. Such a one indeed is Christ, on whom depends even Abraham’s sanctification and all the believers, and whom all men should worship and reverence as the author of all.

7:5 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,

• (b) Were begotten by Abraham.

7:6 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.

7:7 But without any dispute the lesser is blessed by the greater.

• (c) He speaks of the public blessing which the priests used.

7:8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.

7:9 We can say that through Abraham even Levi, who receives tithes, has paid tithes,

• (4) A twofold amplification: The first, that Melchizedek took the tithes as one immortal (that is, in respect that he is the figure of Christ, for his death is not mentioned, and David sets him forth as an everlasting Priest) but the Levitical priests, took tithes as mortal men, for they succeed one another: the second, that Levi himself, though yet in Abraham, was tithed by Melchizedek. Therefore the priesthood of Melchizedek (that is, Christ’s, who is pronounced to be an everlasting Priest according to this order) is more excellent than the Levitical priesthood.

7:10 for he was yet in the body of his father when Melchizedek met him.

7:11 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?

• (5) The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.
• (d) If the priesthood of Levi could have made any man perfect.

7:12 For the priesthood being changed, there is of necessity a change made also in the law.

• (6) He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.
• (e) Of the institution of Aaron.

7:13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.

• (f) Had anything to do with the altar.

7:14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.

7:15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,

• (7) Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David "for ever, according to the order of Melchizedek" by which also a different institution of priesthood is understood.

7:16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life:

• (8) He proves the diversity and excellency of the institution of Melchizedek’s priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.
• (g) Not after the ordination, which commands frail ad temporary things, as was done in Aaron’s consecration, and all of that whole priesthood.

7:17 for it is testified, "You are a priest forever, according to the order of Melchizedek."[22]

7:18 For there is an annulling of a foregoing commandment because of its weakness and uselessness

• (9) Again, that no man object that the last priesthood was added to make a perfect one by joining them both together, he proves that the first was made void by the later as unprofitable, by the nature of them both. For how could those material and transitory things sanctify us, either by themselves, or by being joined with another?
• (h) The ceremonial law.

7:19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.

7:20 Inasmuch as he was not made priest without the taking of an oath

• (10) Another argument, by which he proves that the priesthood of Christ is better than the priesthood of Levi, because his was established with an oath, but theirs was not so.

7:21 (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.'"[23]

7:22 By so much, Jesus has become the collateral of a better covenant.

7:23 Many, indeed, have been made priests, because they are hindered from continuing by death.

• (11) Another argument for the same purpose. The Levitical priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so has he also an everlasting priesthood, making most effectual intercession for them who come to God by him.

7:24 But he, because he lives forever, has his priesthood unchangeable.

• (i) Which cannot pass away.

7:25 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.

• (k) He is fit and sufficient.

7:26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;

• (12) Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.

7:27 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.

• (13) Another argument, which nonetheless he handles afterward: The Levitical priests offered sacrifice after sacrifice, first for themselves, and then for the people. Christ offered not for himself, but for others, not sacrifices, but himself, not repeatedly, but once. This should not seem strange, he says, for they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.
• (l) That sacrifice which he offered.
• (m) It was done so that it need not be repeated or offered again any more.

7:28 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.

• (n) The commandment of God which was bound with an oath.
• (14) Another argument taken by the time: Former things are taken away by the later.
• (o) Exhibited.