The Priestly Order of Melchizedek
CHAPTER 7 1 Christ Jesus is a priest after the order of Melchisedec, 11 and so, far more excellent than the priests of Aaron’s order.
Heb 7:1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, The historical facts mentioned in this verse are recapitulated from Gen. 14:18–20 (see comment there).
Heb 7:2 and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.”
See on Gen. 14:20. Abraham would not have given Melchisedec a tenth of all had he not known him to be a priest, and hence to have a right to receive the tithe. There has been much discussion as to who Melchisedec was. Information concerning him is meager. He is mentioned in the OT only in Gen. 14:18–20; Ps. 110:4, and in the NT only in the book of Hebrews.
There are some who believe that He was Christ; others, the Holy Spirit; others, Shem; still others, a supernatural being from another world. In the absence of good evidence for any of these positions, it is believed that Melchisedec was one of the contemporaries of Abraham, king of one of the small principalities of that time (see on Gen. 14:18).
He is set forth in Hebrews as a type of Christ, a representation based on the Messianic prediction in Ps. 110:4. King of righteousness. Attention is called to the name because of its significance when applied to the Messiah (see on Ps. 72:3; 85:10).
King of Salem. See on Gen. 14:18. Peace. A term appropriately applied to the Messiah (see Isa. 9:5, 6; Zech. 9:10). See Ps. 72:3; 85:10, where righteousness and peace are mentioned together as characteristics of the Messianic kingdom.
Heb 7:3 Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.
These words have given rise to the speculation that Melchisedec was some supernatural being, as he must have been if he was actually without parents, without beginning of days and without end of life. Such an assertion in its totality can be literally true of the persons of the Godhead only. However, it is not necessary to take this view of the wording.
The author may simply mean that there is no record of who Melchisedec’s father and mother were. Without descent. Gr. agenealogētos, literally, “without genealogy.” The Jews were very careful to record and preserve their genealogies. This was especially true concerning the priests (see Ezra 2:61–63). No one could serve as priest unless he belonged to the family of Aaron of the tribe of Levi, and this he must be able to prove without any doubt whatever.
If there was a break in the line somewhere, he would be counted out and thus lose the privileges accorded the priests. For this reason, every Jew, and particularly the priests, preserved carefully their genealogical records. Of melchisedec no genealogy exists. Beginning of days.
That is, there is no record of his birth, or of his death, as indicated by the phrase “nor end of life.” Made like. Or “resembling.” Melchisedec was a type of Christ. Nothing is known of his birth or death because there is no record of either. All this fits into the picture of Christ, who had no beginning or end of days (see on John 1:1–3).
He remains a priest for ever. There is no record of the termination of his high-priestly office.
Heb 7:4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!
The Jews held Abraham in high esteem (see John 8:52). The author of Hebrews now proceeds to prove that Melchisedec was still greater. And if he was greater, then Christ’s priesthood, which was after the manner of Melchisedec (see on Heb. 5:6), was greater than the Aaronic.
Patriarch. Gr. patriarchēs, “father of a nation.” Abraham is here called “patriarch” to heighten the effect. Melchisedec was so great that “even the patriarch” paid him tithe. In doing so, Abraham acknowledged the superior, priestly authority of Melchisedec.
Heb 7:5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, from their fellow Israelites—even though they also are descended from Abraham.
The Levites had the right to receive tithes by virtue of a divine command (see Num. 18:21). However, they were not the first to take tithes. Melchisedec did so before them. If they were divinely ordained, so was Melchisedec. And the fact that “even the Patriarch Abraham” paid tithes to Melchisedec shows that Melchisedec had the highest endorsement. If the Levites were authorized by God to receive tithes, Melchisedec was even more so.
Heb 7:6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises.
Only Levites could receive tithe. Melchisedec was not a Levite, and yet he received tithe from Abraham. Abraham has met a man greater than he is. He recognizes Melchisedec’s superiority and pays the priest tithe. Blessed him. See Gen. 14:19. Had the promises. See on ch. 6:13, 15.
Heb 7:7 And without doubt the lesser is blessed by the greater.
The matter of superiority is settled by the fact that Abraham was the one who paid tithe and who received a blessing.
Heb 7:8 In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living.
That is, in the Levitical system. There. That is, with reference to the Melchisedec priesthood.
To be living. This, of course, would not be literally true of Melchisedec, nor is the explanation adequate that this simply means that there is no record in the Bible of Melchisedec’s death. It appears that these words reach beyond Melchisedec to the greater One whom he represents.
Of Christ it is affirmed that “he ever liveth” (v. 25). The Melchisedec priesthood lives in Jesus Christ’s priesthood.
Heb 7:9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham
Levi … paid. This observation is set forth to give further evidence that the Melchisedec priesthood was superior to the Levitical. The way Levi paid tithe to Melchisedec is shown in v. 10.
Heb 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
Whatever Abraham the patriarch did, his posterity did also. Thus, when he paid tithe Levi paid tithe. This the author cites as another proof of the greatness of Melchisedec.
Jesus Compared to Melchizedek
Heb 7:11 If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron?
The Levitical priesthood and the ceremonial law were provisional and shadowy, pointing forward to the work that Christ was to perform. Perfection came not through the law but through the Christ to whom it pointed.
The Levitical system was never intended to be an end in itself. It was to point men to Christ, in whom alone is salvation. If the system could have provided salvation apart from the work of Christ, then there would have been no need for the ministry of Christ.
Heb 7:12 For when the priesthood is changed, the law must be changed also.
That is, from the Levitical to the Melchisedec. The law provided that only the Levites could serve at the tabernacle, and that only the sons of Aaron could be priests. Furthermore, it regulated the services of the priests with reference to the dispensation in which they served. It would be necessary to change the law if a priest were selected from another tribe (v. 13) and a new order of things were introduced (ch. 8:13).
Heb 7:13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.
He. That is, Christ (v. 14). A different tribe. See on v. 14. “Officiated.”
Heb 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.
The laws regulating the priesthood were given through Moses (Num. 3; 4).
Heb 7:15 And what we have said is even more clear if another priest like Melchizedek appears,
15. More evident. This seems to refer to the proposition set forth in v. 12, namely, that a change in law was necessary. Some hold that it refers to the temporary character of the Levitical priesthood. The prophecy referred to in v. 17, predicting that the new priesthood would be of a different order, makes it more evident that there must be a change in the laws of the priesthood, or that the Levitical priesthood was provisioner.
Heb 7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.
Heb 7:17 For it is declared: “You are a priest forever, in the order of Melchizedek.”
The author returns to this statement from Ps. 110:4 again (Heb. 5:6, 10; 6:20; 7:21). On this rests his argument. No mere man could be a priest forever. The Levitical priests served only a few years. If, therefore, one is to come who is to serve forever, he must be more than a man, more than a Levite. Hence, it is “far more evident” (v. 15) that there must be a change of the priestly law if that kind of priest is to officiate.
Heb 7:18 The former regulation is set aside because it was weak and useless
The law of the Levitical priesthood was designed to operate only until Jesus Christ, the great High Priest, took over His office. They made the law an end and believed that obedience to it would bring them salvation. They had the gospel preached unto them, but it did not profit them, not being mixed with faith (ch. 4:2).
Heb 7:19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
This does not mean that salvation was impossible for men in OT times. Perfection was possible, but by the same means it is achieved today—faith in Jesus Christ. “The law was our schoolmaster to bring us unto Christ. … But after that faith has come, we are no longer under a schoolmaster” (see on Gal. 3:24, 25). Bringing in of a better hope. For the connection of this phrase with its context see on v. 18. The better hope centres in Christ. He takes the place of the Levitical priesthood. This is the hope that is “set before us,” our “anchor,” “which entered into that within the veil” (ch. 6:18–20). Draw nigh unto God. This had been the purpose of the Levitical priesthood, but through faulty instruction and administration men felt that God was far removed from them. Now Jesus Christ, the High Priest, has entered “within the veil” (ch. 6:19). He is seated “on the right hand of the Majesty on high” (ch. 1:3); therefore, men may “come boldly unto the throne of grace” (ch. 4:16) and in full assurance draw near to God.
Heb 7:20 And it was not without an oath! Others became priests without any oath,
The contrast is here set forth to show the superiority of the Melchisedec high priesthood. For the importance of the oath see on ch. 6:17.
Heb 7:21 but he became a priest with an oath when God said to him: “The Lord has sworn and will not change his mind: ‘You are a priest forever.'”
Heb 7:22 Because of this oath, Jesus has become the guarantor of a better covenant.
Jesus. This name emphasizes his human side (see on Matt. 1:1).
Guarantor. Gr. Egguos. The word here has the meaning of one who becomes responsible for, or guarantees, the performance of some agreement, here, the “better covenant.”
Heb 7:23 Now there have been many of those priests, since death prevented them from continuing in office;
The contrast here is between the many priests under the Levitical system and the one priest under the order of Melchisedec.
Heb 7:24 but because Jesus lives forever, he has a permanent priesthood.
The Levitical priests could not continue by reason of death. But Christ “ever lives to make intercession” (Heb. 7:25; cf. Rev. 1:18).
Heb 7:25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
Heb 7:26 Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.
It was fitting that we should have a high priest of Christ’s nature. Holy. Gr. hosios, “devout,” “pious,” “pleasing to God” (see on Acts 2:27). Harmless. Gr. akakos, “guileless,” “innocent,” not vindictive. Undefiled. Gr. amiantos, “pure, in a religious and moral sense.” Compare the use of the word in Heb. 13:4; James 1:27; 1 Peter 1:4.
Apart from sinners. Or, “having been separated from sinners.” Some believe this refers to Christ’s ability to mingle with sinners and yet be separate from them during the incarnation. Others believe the description is of Christ, not in His incarnation, but in His role as high priest, and that therefore “separate from sinners” refers to the completion of His work for sinners as far as His sacrificial death was concerned (see ch. 9:28).
They believe the phrase should be interpreted in the light of the following phrase, which refers to Christ’s removal from this world and thus from literal contact with sinners, to be in the very presence of God. Those who hold this second view believe as truly as do those who hold the first, that Christ was ever “holy, harmless, undefiled.” Made higher than the heavens. Christ, in His exaltation, is at the Father’s right hand. It is this kind of high priest that is fitting for us.
Heb 7:27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.
There is no record of the high priest’s bringing a sin offering daily. There was an offering commanded to be offered daily by Aaron and his successors, but this appears to be a meal offering and not a sin offering (Lev. 6:20–22).
The difficulty is therefore with the statement that the high priest of old presented a sin offering daily, and that Christ did not need to do this. This difficulty has been explained by the consideration that whatever services the priests performed, they did as deputies of the high priest. They officiated in his place, and what they did was counted as though the high priest himself did it.
=They were merely helpers, and as they did offer sin offerings daily, the high priest can be said to offer daily. For his own sins. On the Day of Atonement, the high priest offered first for his own sins and then for the sins of the people (Lev. 16:11, 15). This was necessary. Being sinful, he could not appear before God in the most holy place unless and until he had brought an offering for himself. Christ did not need to do this. He was sinless.
Once for all when he offered himself.
The only sins He had were those He bore for us. He was made to be sin (2 Cor. 5:21). When, therefore, He offered Himself once, He provided for all the sins He carried. Those sins were our sins, which He bore in His body on the tree. They were His sins only as He had taken upon Himself the responsibility for them. He bore them vicariously. Offered up himself. Christ was both priest and victim.
Heb 7:28 For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever. The ceremonial system expired at the cross (see on Rom. 6:14; Eph. 2:15; Col. 2:14). Christ assumed His high-priestly office following the expiration of the law that regulated the Levitical priesthood.