Hebrews 7:10 Komentář

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos 3:4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec (Heb 7:1-3). II. The superiority of his priesthood to that of Aaron (Heb 7:4-10). III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant (Heb 7:11 to the end).

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 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 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 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. 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 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, 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 which lies in Psa 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. 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 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 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.

If therefore perfection were by the Levitical priesthood,.... The priesthood which was established in the tribe of Levi; so called, to distinguish it from that which was before this institution, from the times of Adam, as well as from the priesthood of Melchizedek, and from the priesthood of Christ, and from that of his people under the Gospel, who are all priests; as well as to restrain it to the subject of the apostle's discourse: the design of which is to show, that there is no perfection by it; as is clear from the priests themselves, who were but men, mortal men, sinful men, and so imperfect, and consequently their priesthood; and from their offerings, between which, and sin, there is no proportion; and at best were but typical of the sacrifice of Christ; and could neither make the priests nor the worshippers perfect, neither in their own consciences, nor in the sight of God: moral actions are preferred before them, and yet by these there is no perfection, justification, and salvation; to which may be added, that the sacrifices the priests offered did not extend to all kind of sins, only to sins of ignorance, not to presumptuous ones; and there were many under that dispensation punished with death; and at most they only delivered from temporal, not eternal punishment, and only entitled to a temporal life, not an eternal one. For under it the people received the law: not the moral law, which was given to Adam in innocence, and as it came by Moses, it was before the Levitical priesthood took place; but the ceremonial law, and which was carnal, mutable, and made nothing perfect: the Syriac version renders it, "by which a law was imposed upon the people"; to regard the office of priesthood, and the priests in it, and bring their sacrifices to them; and the Arabic version reads, "the law of a the priest's office"; which office was after the law of a carnal commandment, and so imperfect, as is manifest from what follows: for had perfection been by it, what further need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? that there was another priest promised and expected, and that he should arise after the order of Melchizedek, and who was to make his soul an offering for sin, is certain, Ezr 2:63 and such an one is risen, even Jesus of Nazareth; and yet there would have been no need of him, and especially that he should be of a different order from Aaron's, had there been perfection by the Levitical priesthood.

Through Abraham, who gave him the tenth part, the house of Levi, which had to be generated by him, took the tenth part in him. The Levites, even though they took the tenth part, did not take it from strangers but received the tenth part from themselves; in fact, they took the tenth part from their brothers, the sons of Abraham. Therefore, Abraham, to whom the promise of priesthood was made, gave the tenth part to Melchizedek, who was not inscribed in the Levitic generation. And to Abraham it had been promised that all nations would have been blessed in him. So why did he need the blessing of an uncircumcised man? Does not this show and prove that, if Abraham had not been inferior to Melchizedek, he would not have demanded to be blessed by him? And so the mortal sons receive the tenth part, and in the same manner Melchizedek, who was mortal, lived at that time to be a witness for Abraham, for the indisputably true Melchizedek’s blessing destined to the seed of Abraham.

How? "For he was yet in his loins when Melchisedec met him," i.e. Levi was in him, although he was not yet born. And he said not the Levites but Levi. Hast thou seen the superiority? Hast thou seen how great is the interval between Abraham and Melchisedec, who bears the type of our High Priest? And he shows that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing, which indicates the superior. This superiority passes on also to the descendants. In a marvelous and triumphant way he cast out the Jewish system. On this account he said, "Ye are become dull," because he wished to lay these foundations, that they might not start away. Such is the wisdom of Paul, first preparing them well, he so leads them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is only the nature of material bodies, and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it quickly turns to evil.

Why is it that Scripture reports, for the sake of the tremendous difference between the priesthood of Christ and that of Levi, that Levi paid a tithe to Melchizedek when he was in the loins of Abraham, since Christ was also there, and so both Levi and Christ paid the tithe? Unless it is because we should understand that, in some other way, Christ was not there? But who would deny that Christ was there according to the flesh? Then he was not there according to the soul, for the soul of Christ did not originate through the transmission of the sin of Adam, or else he would have been there.…Levi was surely there in the loins of Abraham in accordance with the transmission of human seed by which he would enter into his mother; Christ was not there through that cause, although the flesh of Mary was. Thus, neither Levi nor Christ were present there according to the soul, but both of them were there according to the flesh. Levi was there according to fleshly desire, while Christ was there only according to his physical substance. For in a seed, there is both a visible physicality and an invisible principle. Both ran their course from Abraham, even from Adam himself, all the way to the body of Mary, since that too was conceived and born in the normal way. So Christ assumed the physical substance of flesh from the flesh of the virgin, but the reason for his conception did not come from a man's seed, but from a much different source—from above. So for this reason, the flesh which he assumed from his mother was also present in the loins of Abraham. So Levi paid a tithe in Abraham, who, although he was only there according to the flesh, was still there in the loins of Abraham, as Abraham also was once in the loins of his own father. In other words, he was born of his father Abraham in the same way that Abraham was born of his own father, namely through the law at work in his members fighting against the "law of his mind" and an invisible concupiscence, though the chaste and noble rights of marriage do not permit it to grow strong except insofar as these things are able to make provision for the continuation of the human race. But he who acquired his flesh not as a rotting wound, but as the source of healing, did not himself also pay a tithe in that way. Since the paying of the tithe served to prefigure the source of healing, the one who would be cured paid the tithe in the flesh of Abraham, but not the one from whom healing would come. For the same flesh, not only that of Abraham, but also that of the first man taken from the earth, contained in itself at the same time both the wound caused by transgression and the medicine for that wound. The wound of sin was at work in the law of the fleshly members fighting against the law of the mind; this law was being transcribed upon all flesh begotten by the principle of a human seed. But the medicine for the wound was also in that flesh, which was assumed without any deed of concupiscence, assumed only in the physical material of the flesh from the Virgin through a divine principle of conception and formation for the sake of a participation in our death not due to his own iniquity and as an example of resurrection that is not deceptive.… The soul of Christ is from the original soul only if it has not contracted the stain of sin; but if it could not be from that source without the guilt of sin, it has not come from that soul.

We now advance in reply to those who argue that one who is born of a baptized man ought himself to be regarded as already baptized. "For why," they ask, "could he not have been baptized in the loins of his father, when, according to the epistle to the Hebrews, Levi was able to pay tithes in the loins of Abraham?" They who propose this argument ought to observe that it was not because he had paid tithes already in the loins of Abraham that Levi did not subsequently pay tithes, but because he was ordained to the office of the priesthood in order to receive tithes, not pay them. Otherwise, neither would his brethren, who all contributed their tithes to him, have been tithed—because they too, while in the loins of Abraham, had already paid tithes to Melchizedek.

"For he was still in the loins." The seed that was the beginning of Levi's life was within the loins of Abraham. Indeed, Isaac was the cause and origin of Levi.

He says, that because Abraham paid tithes, also Levi "who receives tithes himself was made to tithe," that is, he gave a tithe. We must underscore the phrase "through Abraham," so that the meaning does not suffer violence. For because Abraham was made to tithe, in a certain sense also Levi, being still "in his loins" has been made to tithe.

He shows in what way Levi paid tithes, saying that since the forefather paid tithes, so too did he, by virtue of the fact that being already in the loins of Abraham, he was to be born from his seed, although he had not yet been born. And he did not say "the Levites," but Levi, in order to show the superiority. What boldness! He completely overturned everything Jewish. That is why he said before: "you have become dull of hearing" (Heb. 5:11), because he intended to set forth these truths and so that they would not turn away their hearing. So, having attuned and prepared them in advance, as he wished, he now says what he pleases. For the soul both retains and gives back the word not in the same way as the earth, having received a seed, will give it back. There it is nature, which is characterized by constancy; here it is free will, that which easily changes and is exceedingly varied. Therefore it is necessary for the teacher to prepare much in advance.

346. – Then (v. 10) he explains what he had said; and he says that Levi was still in the loins of his father, Abraham, when he gave tithes to Melchizedek, who met him. Consequently, when Abraham was tithed, Levi was tithed. But on the other hand: Christ, too, was in his loins, just as Levi: 'The son of David, the son of Abraham' (Mt. 1:1). Therefore, if the reason why Melchizedek is greater than Levi is that Levi was tithed, there seems to be no reason why Christ was not tithed; consequently, Melchizedek is still greater than Christ. And the same difficulty applies to original sin, because as it says in Romans (5:12): 'In whom all have sinned,' i.e., in Adam. Therefore, it seems that Christ, Who existed in him in the same way as we, should have contracted original sin. I answer that all this is understood in regard to those who were in Abraham or in Adam according to seminal reasons or bodily substance. For Christ was conceived in regard to His body from the most pure and holy matter of the Blessed Virgin, as it says in 3 Sent. d. 5.

Concerning the greatness of Melchisedec, after whose order Christ is a high priest, Heb 7:1-4. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, Heb 7:5-10. Perfection cannot come by the Mosaic law, else there could be no need for another priest after the order of Melchisedec, according to the prediction of David in Psa 110:1-7, which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, Heb 7:11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, Heb 7:18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Savior; and he has offered up himself for the sins of the people, Heb 7:25-27. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, Heb 7:28.

For he was yet in the loins of his father - That is, Levi was seminally included in Abraham, his forefather.

CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28) this Melchisedec-- (Heb 6:20; Psa 110:4). The verb does not come till Heb 7:3, "abideth." king . . . priest--Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem--Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (Gen 33:18; Joh 3:23). the most high God--called also "Possessor of heaven and earth" (Gen 14:19, Gen 14:22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phœnician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE GOD, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God. who met Abraham--in company with the king of Sodom (Gen 14:17-18). slaughter--perhaps defeat, as ALFORD translates. So Gen 14:17 (compare Gen 14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [BENGEL]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct. blessed him--As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Gen 14:19-20).

in the loins of his father--that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [ALFORD]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. BENGEL remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact. Gen 15:1, "After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.