Hebrews 7

Hebrews 7:1

KIng of] the Italian, was King; having set downe chap. 5. that Christ is a true Priest, now he sheweth that he is not of the Leviticall Order, but of the Order of Melchisedech, which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads. First, in the name of Mechisedech, which signifieth King of Righteousnesse; and King of Salem, that is to say, King of peace, which Christ is really and spiritual; Ps. 8. 10. Secondly, in the eternity of his person; Melchisedech being described by Moses, under a certaine shadow of eternity, without making any mention either of his father or his mother, of his birth, linage, or death. So Christ is truely eternall, without any mother, as touching his Godhead, and without any father as concerning his humanity. Thirdly, in the union of the two Offices, of King and Priest, which in spirituall truth belongeth to Christ alone, Zechariah 6:13. Fourthly, in so much that Melchisedech is represented to be greater then Abraham, the father of Levi, (and consequently greater then all the Levites) because he blessed Abraham with a solemne and Priestly blessing, which doth import superiority, which was acknowledged by Abraham himselfe, paying him tithe, which had alwaies been God and his Ministers right, Genesis 14:20. And so likewise Christ is greater then all the Leviticall Priests: and the authour even of Abrahams owne blessing, and of all the beleevers who are his true off spring in spirit.

Hebrews 7:3

But made] being propounded as an image and figure of Christ the everlasting Sonne of God, and likewise described by the narration of Scripture, as if he lived for ever, v. 8.

Hebrews 7:4

The Patriarch] See upon Acts 2:29.

Hebrews 7:5

They that are] whosoever payeth tythe, acknowledgeth himselfe inferiour therein to him, to whom he payeth it; though in other respects he may be equall to him. As the Israelites, and the Levites: whereupon the Apostle inferreth that Abraham for all his dignities and preheminences, paying the tythes to Melchisedech, as to Gods Priest, did acknowledge him to be his Superiour, and that there is as much proportion of difference between Melchisedech tything of Abraham, and the Levites tythng the childen of Israel, as there is between Abrahampaying tite to Melchisedech, and his posterity paying to the Levites.

Hebrews 7:6

But e] namely, Melchisedech a Priest, but not of the see of Levi, which doth also serve for the figure of the ministery in Christ, who was of another Tribe, and yet was a Priest, v, 13, 14. That had] with whom God had made the covenant of grace; as with the father of all the blessed seed.

Hebrews 7:7

Is blessed] this must not be understood of every ordinary blessing, but of a solemn blessing, which is given with an authority received from God, by persons consecrated by him to be ministers of his blessing.

Hebrews 7:8

And here] namely, in the present use of the Leviticall Priesthood But there] namely, in Melchisedechs Priesthood, described in the History of Abraham. Of whom] namely, of whom the Scripture speaketh in such a manner, as if he lived for ever, to represent as by a shadow Christs true eternity, verse 3.

Hebrews 7:9

In Abraham] that is to say, in Abrahams person, not onely he but also his posterity the Levites (though they were afterwards made Priests) were subject to the Priesthood, which is according to the Order of Melchisedech, more High, and more Excellent.

Hebrews 7:10

He was] namely, this Tribe of Levi, as also all Abrahams posterity were comprehended within him, who represented it all. Now though Christ like wise according to the flesh was inAbrahams loynes, yet he is not comprehended within this number, for he is likewise a Priest, as he is the Sonne of God, in whom also his humane nature subsists, v. 28. Hebrews 9:14.

Hebrews 7:11

Perfection] because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech, which containeth the properties which were before set downe; it appeares, contrary to the Jewes opinion, that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood, which end is to appease God, and reconcile men to him, blesse them, &c. For otherwise there was no needof bringing in another Priest-hood, different from the first, Hebrews 8:7. wherby he wil infer, that the Leviticall Priesthood had no power of it self, but was only a figure, & Sacrament of Christs Priesthood, and a direction to him in whom consists the whole efficacy, and who by his Priesthood hath nullified the other figurative Priesthood, Hebrews 10:9. For under it] he seems to give a reason, why he speakes onely of the Priesthood, and not of all the rest of the Ceremoniall Law: which is because the Priesthood was the foundation of it all: whereupon the one being granted, the other must like wise be granted, and the one being altered, or disnulled, the other must likewise be taken away also.

Hebrews 7:12

For th] the great consequence of the change of all the Divine service which followeth the change of the Priesthood, may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood: to shew that the Priesthood, and all the ceremoniall worship of the Trbe of Levi, was in the end to give way to Christs Priesthood, in whom is accomplished all the reality, and the truth.

Hebrews 7:13

For he] we must supply. Now the Priest-hood is truely changed, seeing Christ is no way of the Tribe of Levi.

Hebrews 7:15

And it is yet] the difference of these two Priesthoods appeares not onely by the difference of the ministring persons, but also (and that much more) by the diverse nature of the Priesthoods, the one being altogether external, and ceremoniall; and the other, altogether spirituall.

Hebrews 7:16

Who] namely, the other who is Christ Not after] not after such a Priesthood as the Leviticall Priesthood was, which consisted in ceremonies, and corporall things and actions, which must 〈1 page duplicate〉 〈1 page duplicate〉 consequently be mutable and transitory, but altogether spirituall and effectuall: of an everlasting life, power, and lastingnesse, according to the heavenly and everlasting nature, and life of the Priest A carnall] see upon Gal. 〈◊〉. 3. Philip. 3. 3, 4. Hebrews 9:10.

Hebrews 7:17

For he] namely, God speaking in the Scripture.

Hebrews 7:18

For there is]〈…〉e gives a reason for what he had said, v. 16. that in Christs person, there hath been appointed a Priesthood of a new quality, because it was necessary it should be so, seeing the Leviticall Priestood had no power in it selfe to save men Of the Commandement] of all the Priestly ordinations of the Law Unprofitablenesse] not but that the ceremonies had their use in signifying, teaching and sealing unto beleevers the spirituall effects of Christs Priesthood, but because they had no part in the operation of them in the soule, for that belougeth to Christ alone.

Hebrews 7:19

Made nothing perfect] it hath but onely directed to, and prepared for Christ, and did not perfect that which it shewed and signified The bringing in] this desired accomplishment is come to passe by Christs Priesthood newly brought in: upon which is founded our hope concerning the perfection of our salvation in the life everlasting. Now the Apostle calleth this hope better then that of our fore-fathers under the Law, because that theirs ended at Christs comming in the flesh; outs goeth on to his everlasting glory By the which] by which introduction, or Priesthood brought in We draw nigh] that is to say, we are reconciled to God, and by confidence have accesse unto his grace and glorious presence, which is the true effect of the Priesthood.

Hebrews 7:20

And in as much] this is spoken as in sequel of vers. 15. and is an addition to the difference between the two Priesthoods As not without] namely, that God in the 110 Psalme, bringing in this new Priesthood, hath added thereunto this solemne and expresse formalitie, namely, that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended. Which we read not to have been used in the ordination of the Leviticall Priesthood.

Hebrews 7:21

But this] namely, Jesus Christ.

Hebrews 7:22

By so much] seeing the end and Office of this Priest, is to be a Mediator of reconciliation, and union of God with men; from the greater firmenesse of the Priesthood, followeth also the greater firmnesse of the covenant, See Hebrews 8:6. A surety] in so much as he hath given God satisfaction for us, and likewise in so much as he answereth us by his Spirit, by which he assureth us of his grace.

Hebrews 7:23

And they] namely, the Leviticall Priests Many] one high Priest succeeding another which died.

Hebrews 7:25

Wherefore] the eternity of Christs person is the cause that he onely can accomplish that which is necessary for the salvation of Gods children: because that after his death he accomplisheth the other part of his Priesthood, which is to intercede for them before God. Whereas the other Leviticall Priests in their ceremoniall expiations, could not doe it perfectly, nor once for all; and still left their successors to do the like To the uttermost] or for ever.

Hebrews 7:26

For such] a generall reason for the necessity of this difference of Priesthood which hath been hitherto described, taken from the necessity of the Churches salvation Holy] to be pleasing to God, and to give satisfaction for men. Seeing that if he had been a sinner, his sufferances had been but for himselfe, and also to represent unto God his most perfect holinesse as head of the Church that God may be satisfied therewith, and pleased with the whole body Separate] namely, exempt from all participation of sinne, which is beyond the common condition of men: Made higher] to apply the benefit of his death to believers by his continuall intercession to the Father, and by his Almighty power.

Hebrews 7:27

Daily] because that the reiteration is a token of imperfection This] namely, to have offered Sacrifice for the Church.

Hebrews 7:28

For the law] he proves the two foresaid points, by the weak, sinfull, and mortall nature of the ancient Priests of the Law; namely, that they could never accomplish mens reconciliation, & that they did also offer for themselves. And on the other side, by Christs divine nature, and by the infinite excellencie of his person, that he offered onely for others, and not for himselfe; and that one offering sufficeth for ever, seeing it is of an infinite value The Word] namely, Gods Word, in the Psal. 110. pronounced after the Law, to shew that this second introduction made with so much solemnity, disannulleth the former legall one The Sonne] not onely insomuch as in the everlasting person of the Sonne of God, consists also the human nature which he hath taken upon him, and therefore the actions which he hath done as man, are attributed unto Christ as God, as Acts 20:28. but also insomuch as many and principall parts of this Priesthood, and the weight and vertue of the last accomplishment of it, belong unto Christs deity, Hebrews 9:14. as the same hath been noted in the offices of King, and Prophet, Heb. 1. 5, 8. & 3. 4 Is consecrated] by his death, he hath been fully invested with his Priestly dignity, as by the same he hath fully satisfied for men, See Heb. 2. 10. & 5. 9.