Hebrews 7

1 This Melchizedek was king of Salem and a priest of the Most High God. As Abraham was coming back from the battle in which he defeated the four kings, Melchizedek met him and blessed him, ¹

2 and Abraham gave him one tenth of all he had taken. (The first meaning of Melchizedek's name is "King of Righteousness"; and because he was king of Salem, his name also means "King of Peace.")

3 There is no record of Melchizedek's father or mother or of any of his ancestors; no record of his birth or of his death. He is like the Son of God; he remains a priest forever.

4 You see, then, how great he was. Abraham, our famous ancestor, gave him one tenth of all he got in the battle.

5 And those descendants of Levi who are priests are commanded by the Law to collect one tenth from the people of Israel, that is, from their own people, even though they are also descendants of Abraham. ²

6 Melchizedek was not descended from Levi, but he collected one tenth from Abraham and blessed him, the man who received God's promises.

7 There is no doubt that the one who blesses is greater than the one who is blessed.

8 In the case of the priests the tenth is collected by men who die; but as for Melchizedek the tenth was collected by one who lives, as the scripture says.

9 And, so to speak, when Abraham paid the tenth, Levi (whose descendants collect the tenth) also paid it.

10 For Levi had not yet been born, but was, so to speak, in the body of his ancestor Abraham when Melchizedek met him.

11 It was on the basis of the levitical priesthood that the Law was given to the people of Israel. Now, if the work of the levitical priests had been perfect, there would have been no need for a different kind of priest to appear, one who is in the priestly order of Melchizedek, not of Aaron.

12 For when the priesthood is changed, there also has to be a change in the law.

13 And our Lord, of whom these things are said, belonged to a different tribe, and no member of his tribe ever served as a priest.

14 It is well known that he was born a member of the tribe of Judah; and Moses did not mention this tribe when he spoke of priests.

15 The matter becomes even plainer; a different priest has appeared, who is like Melchizedek.

16 He was made a priest, not by human rules and regulations, but through the power of a life which has no end.

17 For the scripture says, "You will be a priest forever, in the priestly order of Melchizedek." ³

18 The old rule, then, is set aside, because it was weak and useless.

19 For the Law of Moses could not make anything perfect. And now a better hope has been provided through which we come near to God.

20 In addition, there is also God's vow. There was no such vow when the others were made priests.

21 But Jesus became a priest by means of a vow when God said to him, ⁴ "The Lord has made a solemn promise and will not take it back: "You will be a priest forever.' "

22 This difference, then, also makes Jesus the guarantee of a better covenant.

23 There is another difference: there were many of those other priests, because they died and could not continue their work.

24 But Jesus lives on forever, and his work as priest does not pass on to someone else.

25 And so he is able, now and always, to save those who come to God through him, because he lives forever to plead with God for them.

26 Jesus, then, is the High Priest that meets our needs. He is holy; he has no fault or sin in him; he has been set apart from sinners and raised above the heavens.

27 He is not like other high priests; he does not need to offer sacrifices every day for his own sins first and then for the sins of the people. He offered one sacrifice, once and for all, when he offered himself. ⁵

28 The Law of Moses appoints men who are imperfect to be high priests; but God's promise made with the vow, which came later than the Law, appoints the Son, who has been made perfect forever.

Hebrews 7 Commentary

Chapter 7

A comparison between the priesthood of Melchizedec and that of Christ. (1-3) The excellence of Christ's priesthood above the Levitical priesthood is shown. (4-10) This is applied to Christ. (11-25) The faith and hope of the church encouraged from this. (26-28)

Verses 1-3 Melchizedec met Abraham when returning from the rescue of Lot. His name, "King of Righteousness," doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified "Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.

Verses 4-10 That High Priest who should afterward appear, of whom Melchizedec was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.

Verses 11-25 The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.

Verses 26-28 Observe the description of the personal holiness of Christ. He is free from all habits or principles of sin, not having the least disposition to it in his nature. No sin dwells in him, not the least sinful inclination, though such dwells in the best of Christians. He is harmless, free from all actual transgression; he did no violence, nor was there any deceit in his mouth. He is undefiled. It is hard to keep ourselves pure, so as not to partake the guilt of other men's sins. But none need be dismayed who come to God in the name of his beloved Son. Let them be assured that he will deliver them in the time of trial and suffering, in the time of prosperity, in the hour of death, and in the day of judgment.

Cross References

• 1. 7.1,Genesis 14.17-20.
• 2. 7.5Numbers 18.21.
• 3. 7.17Psalms 110.4.
• 4. 7.21Psalms 110.4.
• 5. 7.27Leviticus 9.7.

Footnotes

• [a]. in the priestly order of Melchizedek [(see 5.6).]
• [b]. in the priestly order of Melchizedek [(see 5.6).]

Chapter Summary

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, Heb 7:1,2 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, Heb 7:2,3 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, Heb 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, Heb 7:5-7 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 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, Heb 7:9,10. 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, Heb 7:11,12 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, Heb 7:13,14, 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, Heb 7:15-17 which lies in Ps 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, Heb 7:18,19. 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, Heb 7:20-22 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23,24 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, Heb 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, Heb 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, Heb 7:27,28.