Hebrews 7:14 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.

And it is yet far more evident,.... From a fact which cannot be denied; for that after the similitude of Melchisedec there ariseth another priest; or another has risen, even Jesus the son of David, of the tribe of Judah; another from Aaron, one that is not of his family or tribe, but one like to Melchizedek: hence we learn that Melchizedek and Christ are not the same person; and that the order and similitude of Melchizedek are the same; and that Christ's being of his order only imports that there is a resemblance and likeness between him and Melchizedek, in many things, which are observed in the beginning of this chapter: and this "arising" does not intend Christ's setting up himself, only his appearance in this form; and being expressed in the present tense, denotes the continual being, and virtue of his priesthood.

And they ought not indeed to have been ignorant that both orders of the ancestors enumerated are the generation of David, the royal tribe of Juda.

"For He of whom these things are spoken pertained to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priests." I myself also say it, I know that this tribe of Judah had nothing of priesthood. For there is a transferring. And observe the mystery. First it was royal, and then it is become sacerdotal: so therefore also in regard to Christ: for King indeed He always was, but has become Priest from the time that He assumed the Flesh, that He offered the sacrifice. Thou seest the change, and the very things which were ground of objection these he introduces, as though the natural order of things required them.

For it is said, "that our Lord arose from Judah." The word "arose" is related to the fleshly birth of our Savior God. A crafted expression referring to the fleshly birth of our Savior, the word "arose," taken from the prophecy of Balaam, "A star shall rise out of Jacob," (Num. 24:17) saying; and also from Malachi (4:2), calling him the sun of righteousness. Through these, it is shown that the coming of the Lord was for the enlightenment of the world. "of which tribe Moses spoke nothing concerning priesthood." For Moses was chosen from the tribe of Levi.

Significant is the expression "has dawned," taken both from the prophecy of Balaam, who says: "a star shall rise out of Jacob" (Num. 24:17), and also from the prophecy of Malachi, who calls Him "the Sun of righteousness" (Mal. 4:2). By this it is shown that the Lord appeared for the enlightenment of the world. For all that pertains to the priesthood, Moses assigned to the tribe of Levi, while to the tribe of Judah he assigned what pertains to leadership in wars.

357. – Then he explains what he had said, saying, It is evident that our Lord descended from Judah: 'The lion of the tribe of Judah has conquered' (Rev. 5:5). In connection with that tribe Moses spoke nothing concerning priests. For the Law commanded that no one be entrusted with the ministry of the tabernacle, except from the tribe of Levi only; hence, in the tribe of Judah, Moses spoke nothing concerning priests.

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 it is evident - As the apostle speaks here with so much confidence, it follows that our Lord's descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the Gospel would have urged these as a chief and unanswerable argument against Christ and his Gospel.

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).

evident--literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none. our Lord--the only place where this now common title occurs without "Jesus," or "Christ," except Pe2 3:15. sprang--as a plant, and a branch. Judah-- Gen 49:10; Luk 1:27, Luk 1:39 (Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived) Luk 2:4-5; Rev 5:5. of which tribe . . . priesthood--"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).