Hebrews 7

1. The Apostle first relates the history of Melchizedek. 2. With some other properties more wherein he was like the son of God. 4. Prefers him above Abraham, because Abraham, and consequently Levi also gave him Tithes, and that he blessed Abraham. 11. Proveth that perfection was not in the Priest of Levi, seeing according to David’s prediction, another Priest must arise after the order of Melchizedek. 14. Namely, our Lord, who is not of the Tribe of Levi, but of the Tribe of Judah. 16. Whose Law should not be weak nor changeable, but unchangeable and perfect. 20. Whose Priesthood therefore was also confirmed with an oath. 23. And endureth always, because he liveth always. 25. And therefore also can perfectly save his. 26. From all which he concludes the glory and dignity of our High Priest. 27. And the perfection of his sacrifice once made.

1. For this Melchizedek [The Apostle relates this history of Melchizedek out of Genesis 14:18. & c. as afterward also out of Psal. 110. in which places only of the old Testament mention is made of him. Some think that this was Sem the son of Noah, the forefather of Abraham, which Sem then lived still, as appears by comparing his age with this time when this happened to Abraham, in whose family without doubt the true knowledge and worship of God remained. But to this is repugnant that he is afterward said to have been without Father, without Mother, and without Genealogy, ver. 3.] was King of Salem [Almost all ancient Teachers think, that this Salem was the City, which afterward was called Jerusalem : although Jerome with some others hold, that this was Salem about Jordan whereof mention is made, John 3:23. about which City there were certain plain fields, whereof is spoken Genesis 14:17. and Hierome testifies that in his time the remainders of Melchizedeks palace were still showed in this Salem by Jordan] a Priest of the most high God, [that is, of the true God possessor of heaven and earth, as Melchizedek speaketh, Genesis 14:19. by which title he distinguisheth him from the Priests of the false gods, wherewith the world was already filled; which even some of Abrahams Ancestors themselves served beyond Euphrates, Joshua 24:14.] who went to meet Abraham as he returned from smiling of the Kings, and blessed him: [namely, as a Priest of the most High, and with Priestly authority, as the argument which Paul draws from hence verse. 7. also importeth.]

2. To whom also Abraham imparted the tithe of all: [This was also an act of Abraham to Melchizedek as a Priest. Of other Priestly actings Paul speaks not any where here, who notwithstanding here considers all things, wherein in the Priesthood of Melchizedek excelled the Priesthood of Levi. Therefore the offering of bread and wine is ill added hereunto by some, whereof here is no mention made. But Genesis 14:18. is spoken not of offering, but of bringing forth bread and wine as of a kingly present, serving for this purpose, to refresh with meat and drink Abrahams company, who were wearied with the bat tell; as Josephus also thus relates this Antiq. Lib. 1. cap. 11.] who [namely Melchizedek as a figure and type of a Christ, of whom the Apostle so notes the properties, as well of his names, as of other qualities, that withal he shows them to be truly fulfilled in Christ the Son of God] is first interpreted King of righteousness [so Christ is called according to the type of Melchizedek, not only because he himself is righteous; but also because he is become the true righteousness before God for us, 1 Cor. 1. 30. 2 Cor. 5. 21.] and afterward also was King of Salem, which is a King of peace: [wherein he was also a type of Christ, who hath procured eternal peace with God for us, Romans 5:1.]

3. Without Father, without Mother, without genealogy, having neither beginning of days, nor end of life: [This that follow is spoken of Melchizedek as a type of Christ, because in the relation of the history, Gen. 14. and Psal. 110. no mention is made of any of these, but because he is brought in as a man (as we may say) fallen out of heaven, and without beginning and end; which is in truth fulfilled in Christ. For he is without Father in respect of his human nature, and without Mother and genealogy in respect of his divine nature: as also without beginning and end of life] but being become like unto the Son of God [from hence it appears that Melchizedek was not the Son of God himself, who showed himself to Abraham in human shape, as some have also thought; but that he only bare a type and similitude of the Son of God] abideth a Priest for ever.

4. Consider now [From henceforth unto the 11 ver. The Apostle extols Melchixedek above Abraham, and from the 11. ver. Forwards he exalts the Priesthood of Christ above the Priesthood of the Levites, and proves that this as being imperfect must have an end, but Christ’s Priesthood should endure always] how great this (man) was to whom even Abraham the Patriarch gave tithe of the spoil.

5. And they of the children of Levi that receive the Priesthood, have indeed command [Namely, from God. See the Law thereof Numbers 18:24. etc.] to take tithe of the people [Gr. To tithe the people] according to the Law, that is, of their brethren, [that is, the other Israelites, who were also descended from Abraham] although they come forth of the loins of Abraham.

6. But he who hath not (his) genealogy from them, [Namely, from the Levites] he took tithe of Abraham, [Gr. Tithed Abraham] and him that had the promise, [namely, Abraham the Patriarch, who had the promise that in his seed all generations should be blessed, Genesis 12:3. and 22. 18.] he [namely, Melchizedek, Genesis 14:19.] blessed.

7. Now without any [Gr. All] contradiction, the less is blessed of the greater [He speaketh here of a solemn and Priestly blessing, whereby anyone blesseth another as a Priest and Ambassador of God, as here Melchizedek did Abraham. For otherwise also one that is less, may indeed bless one that is greater, or pray for him.]

8. And here indeed the men who dye take tithes, [That is, the Priests who are taken away by death, and make room for other successors] but there he (taketh them) of whom it is witnessed that he liveth. [this some understand of Melchizedek, because in the history, Gen. 14. no mention is made of his death, nor of any one that followed him in his Priesthood upon earth. See ver. 3. & 16. but this may also be taken out of Psal. 110. where it is said, Thou art a Priest for ever, which is understood of Christ, who liveth always, and took tithe of Abraham in the person of Melchizedek. See ver. 16.]

9. And, so to speak [Or, to speak in one word] even Levi, who taketh tithes, gave tithes by Abraham: [or in Abraham, as this Greek word dia sometimes signifies. See Romans 4:11. and this exposition is confirmed also by the following verse.]

10. For he was yet in the loins of his Father [Namely, Levi. For although Christ also sprung from the loins of David, and consequently of Abraham also, notwithstanding that was only according to his human nature, and done in an extraordinary manner, which therefore freed him from this subjection, as also from sin, whereby all sinned in Adam, Romans 5:12.] when Melchizedek went to meet him.

11. Now then if perfection [Or sanctification: namely, not only the outward according to the flesh, but also the inward according to the spirit, and which stands before God: under which is contained also the true reconciliation with God. See chapter 10. ver. 14.] were by the Levitical Priesthood: (for under the same [or together with, i.e. with the institution of that Priesthood. Others translate it of or concerning the same; namely Levitical Priesthood, the people of Israel received the Law by Moses, i.e. God by Moses obliged the people of Israel to the Law of the Levitical Priesthood, & its whole Ministry, so that the people in their sanctification, were to use only the Ministry and conduct of this Priesthood] the people received the Law) [some understand this only of the Law of the Priestly administration, and of the Ceremonies, which were bound to the Levitical Priesthood, as also afterward, ver. 12. Others take it more largely for whole Law of Moses, as well Moral as Ceremonial, because God instituted the Priesthood among the Levites, that they might be keepers, interpreters and Ministers of this Law. See Hagg. 2. 12. Malachi 2:6, 7.] what need was there yet that another Priest after the order of Melchizedek should arise [as God by David in the 110. Psalm testifies with an oath] and should not be said to be after the order of Aaron?

12. For the Priesthood being changed, there is also of necessity a change made of the Law. [Some take this also only of the Law of the Priesthood in the tribe of Levi with the Ceremonies, as was noted in the former verse. Others take it for the whole Law of Moses, because the Levitical Priesthood and its Ministry with the whole Law, were by Gods Ordinance so joined one to another, and so involved one with the other, that the one could not be changed without the other, seeing this Priesthood of Levi, or Aaron, contained a great part of that Law, as in almost all the institutions of the Law may be seen. And this sense the 18. and 19. verses seem to confirm.]

13. For he of whom these things are spoken [Namely, in the 110. Psalm] belongeth to another tribe [Gr. Was partaker of another tribe. Namely, of the tribe of Judah, as Jacob had foretold, Genesis 49:10. that the Silo or Messias must come forth out of the tribe of Judah : which that it was fulfilled in the person of Jesus Christ, was known unto all Christians, unto whom Paul here writeth, as is declared in the following verses] of which no man gave himself to the altar. [namely, lawfully. For when King Osias of the tribe of Judah would attempt this, he was by God punished with leprosy for it, 2 Chro. 26. 18.]

14. For it is manifest that our Lord sprung out Judah: of which tribe Moses spoke nothing concerning the Priesthood. [That is, concerning the administration of the Priesthood. For otherwise the Kings were also to take care that the Priests rightly administered their office, as may be seen in David, Solomon, Hezekiah, Josias and others.]

15. And (this) is yet much more manifest, if there arise another Priest after the likeness of Melchizedek, [hereby the Apostle expounds that which heretofore he called the order of Melchizedek.]

16. Who became not (this) after the Law of the carnal command, [That is, by the Law of the ceremonial commandments, which consisted in outward and carnal or transitory purifications, and sanctifications, as there were concerning the garments of the Priests, anointing, watching, sacrifices, 7 c. whereby they were consecrated unto their Ministry, and which reached only to the body, and the outward state of man. But it is here to be observed that the Apostle speaks of these ceremonies according to the common opinion of the Jews, who sought sanctification in these outward things: whereas they ought to have looked upon them only as types and shadows of Christ, as is taught in the following chapters] but according to the power [that is, by the power of God, and anointing of the holy Ghost, which should perpetually remain upon him, and make him an everlasting Priest, who should always live to intercede for us, and also to apply unto us the virtue of his sacrifice unto an incorruptible life. [Gr. Indissoluble]

17. For he testifieth, thou art a Priest for ever, [That is, without Christs Priesthoods being subject to any alteration. For although some ceremonies of the old Testament are also said to be instituted for ever, as is said of circumcision, Gen. 17. 30. of the Passover, Exodus 12:14. of the Sabbath Exodus 31:16, of the Sacrifices Numbers 18:19. notwithstanding that cannot be understood of the ceremonies considered in themselves, but only in respect of the thing signified by them in Christ, and unto the time of the coming of Christ, by whom the ceremonies were to be abolished, as the Apostle here, and the Scripture every where else testifieth] after the order of Melchizedek.

18. For a disannulling [Or setting off] of the foregoing commandment is made, because of the weakness and unprofitableness of the same [Namely, to be purified thereby according to the Spirit, as the Jews sought their holiness and perfection in the use thereof: although these ceremonies served the true Israelites, thereby to be brought to Christ, and his sanctification, which was a great profit, but ended with the coming of Christ.]

19. For the Law [Namely, of ceremonies, whereof he here properly speaks. No nor the Moral Law itself, because it was impotent thereunto by flesh, as Paul testifieth, Romans 8:3.] perfected nothing , but the introduction of a better hope [or bringing in of a better hope. Namely, perfects all things, whereby is understood the power of the new Covenant, and of the Priesthood of Christ, which is called a better hope, because it powerfully accomplisheth the true sanctification in us. Others translate it, but was a manuduction unto a better hope, namely, the Law itself, which is therefore also called a conductor unto Christ, Galatians 3:24. But the proper signification of the Greek word epeisagoge requires rather the first sense, seeing it imports a bringing in or carrying on of any matters, beyond what was before] by which we approach unto God. [for by Christ and his Priesthood we have an open access unto God himself, Romans 5:2.]

20. And forasmuch as it (was) not (done) without an oath [Namely, that Christ is become an eternal Priest] (for they indeed [namely, the Levitical Priests] were made Priests without an oath:

21. But he [Namely, Christ] with an oath, by him who said unto him, the Lord hath sworn, and it will not repent him, Thou art a Priest for ever after the order of Melchizedek.)

22. Of so much a better Covenant [Or for so much Jesus became surety of a better. Namely, seeing it is confirmed by an unchangeable, and powerful save us, as is declared in that which follows] is Jesus become surety. [that is, Mediator as he is also called, Hebrews 8:6. and 9. 15. and 12. 24.]

23. And they indeed were made many Priests, because they were hindered by death to continue always:

24. But this man because he remaineth for ever, hath an untransitory Priesthood. [The Greek word aparabaton signifieth properly, that which passeth not over to any other man, as the Levitical Priesthood was to pass over to the eternal Priest after the order of Melchizedek, and therefore the first to perish, and this to abide for ever. Or that passeth not over from him to another successor, as the Levitical Priesthood did.]

25. Wherefore also he is able perfectly to save [Or to the full, even unto the full end, so that out of him no part of salvation is to be sought or found, either in ourselves or in any other] them who go unto God through him, [namely, by a true and lively faith. See chapter 10. ver. 19 & c.] seeing he always liveth [namely, in heaven, in his glory, at the right hand of his Father, there always fulfilling the other part of his Office of High Priest, intercession] to intercede for them. [See the exposition hereof, Romans 8:34. and hereafter chapter 9. 24.]

26. For such an high Priest became us, holy, innocent, undefiled, separate from sinners, and become higher then the heavens. [That is, exalted above all visible heavens into the throne of his Father, unto the highest glory, Ephesians 4:10. Revel. 3. 21.]

27. To whom it was not needful everyday [That is, often, or upon all appointed days. See also Hebrews 9:7.] as to the high Priests, to offer up sacrifices, first for his own sins, afterward (for the sins) of the people: for that he did once [Namely, offer for the sins of the people; for he himself had no sin of his own to offer for as is testified in the foregoing verse] when he offered up himself.

28. For the Law [Namely, given by Moses] maketh men that have infirmity high Priests: but the word of the oath [namely, declared by David Psal. 110. after that the Law was given some hundreds of years before, which the Apostle adds, to show that the last institution makes void the former] which (followed) after the Law (maketh) the son, who is hallowed [or perfected, consecrated, as divers times before. See chapter 2. 10.] for ever more.