1 For this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him;

References for Hebrews 7:1

    • a 7:1 - See Note, Mark 5.7.
      2 to whom Abraham gave also the tenth portion of all; first being interpreted 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 assimilated to the Son of God, abides a priest continually.

      References for Hebrews 7:3

        • b 7:3 - Melchisedec was in his characteristics assimilated to the Son of God. 'Abides' is in direct connection with 'this Melchisedec,' ver. 1.
        • c 7:3 - 'In perpetuity,' not as ch. 6.20: see ch. 5.6.
          4 Now consider how great this [personage] was, to whom [even] the patriarch Abraham gave a tenth out of the spoils.
          5 And they indeed from among the sons of Levi, who receive the priesthood, have commandment to take tithes from the people according to the law, that is from their brethren, though these are come out of the loins of Abraham:

          References for Hebrews 7:5

            • d 7:5 - Only here and Luke 1.9. It is the personal office that a man receives. 'Priesthood' in vers. 11,12,24, is the system itself.
              6 but he who has no genealogy from them has tithed Abraham, and blessed him who had the promises.

              References for Hebrews 7:6

                • e 7:6 - Not the mere denial of the fact, but that he way not in a position to have one.
                  7 But beyond all gainsaying, the inferior is blessed by the better.
                  8 And here dying men receive tithes; but there [one] of whom the witness is that he lives;
                  9 and, so to speak, through Abraham, Levi also, who received tithes, has been made to pay tithes.
                  10 For he was yet in the loins of his father when Melchisedec met him.
                  11 If indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with *it*, what need [was there] still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?

                  References for Hebrews 7:11

                    • f 7:11 - Or 'based upon it.'
                      12 For, the priesthood being changed, there takes place of necessity a change of law also.
                      13 For he, of whom these things are said, belongs to a different tribe, of which no one has [ever] been attached to the service of the altar.

                      References for Hebrews 7:13

                        • g 7:13 - Metecho: 'has taken part in.' It is the perfect tense, intimating an abiding character: see Note q, ch. 2.14.
                        • h 7:13 - Or 'been occupied with.'
                          14 For it is clear that our Lord has sprung out of Juda, as to which tribe Moses spake nothing as to priests.

                          References for Hebrews 7:14

                            • i 7:14 - Or 'arisen.' It is a question whether the word alludes to arising, as the sun, or springing up, as a plant: 'the branch.' For 'the branch' was translated 'dayspring' by the LXX, and the verb is used for both in Greek: see Jer. 23.5; Zech. 3.8.
                              15 And it is yet more abundantly evident, since a different priest arises according to the similitude of Melchisedec,
                              16 who has been constituted not according to law of fleshly commandment, but according to power of indissoluble life.
                              17 For it is borne witness, *Thou* art a priest for ever according to the order of Melchisedec.

                              References for Hebrews 7:17

                                • j 7:17 - Or 'he is testified of,' Ps. 110.4.
                                • k 7:17 - As ch. 5.6; so ver. 24.
                                  18 For there is a setting aside of the commandment going before for its weakness and unprofitableness,
                                  19 (for the law perfected nothing,) and the introduction of a better hope by which we draw nigh to God.
                                  20 And by how much [it was] not without the swearing of an oath;
                                  21 (for they are become priests without the swearing of an oath, but he with the swearing of an oath, by him who said, as to him, The Lord has sworn, and will not repent [of it], *Thou* [art] priest for ever [according to the order of Melchisedec];)

                                  References for Hebrews 7:21

                                    • l 7:21 - Or 'to him.' .
                                      22 by so much Jesus became surety of a better covenant.
                                      23 And they have been many priests, on account of being hindered from continuing by death;
                                      24 but he, because of his continuing for ever, has the priesthood unchangeable.

                                      References for Hebrews 7:24

                                        • m 7:24 - Or 'intransmissible,' not transmitted to others.
                                          25 Whence also he is able to save completely those who approach by him to God, always living to intercede for them.
                                          26 For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:

                                          References for Hebrews 7:26

                                            • n 7:26 - There are two Greek words used for 'holy' in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated 'to sanctify;' and the word when used as a substantive is the ordinary word for 'saints.' The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated 'mercies' or 'sure mercies' in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89.18,19, 'The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid).' The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2.27; 13.34,35; 1Tim. 2.8; Tit. 1.8; Rev. 15.4; 16.5.)
                                            • o 7:26 - Or 'guileless,' without an evil thought.
                                              27 who has not day by day need, as the high priests, first to offer up sacrifices for his own sins, then [for] those of the people; for this he did once for all [in] having offered up himself.

                                              References for Hebrews 7:27

                                                • p 7:27 - The word 'this' may refer to the offering for the people, 'this last.' Otherwise it would be simply 'this offering,' of course for others, but the emphasis is on 'once for all.'
                                                  28 For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which [is] after the law, a Son perfected for ever.