Hebrews 7:2 Kommentar

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.

To whom also Abraham gave a tenth part of all,.... Or tithes, as in Gen 14:20. Philo the Jew (b) renders the Hebrew phrase, , just as the apostle does , "a tenth part of all", or "out of all"; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in Heb 7:4 which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God. First being by interpretation king of righteousness; or a "righteous king", as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people: and after that also king of Salem, which is king of peace; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew (c) interprets this name, "king of peace", just as the apostle does. (b) De Congressu, p. 438. (c) Leg. Alleg. l. 2. p. 75.

What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, "King of peace," the most fit of all to head the race of men. A legislator too, in as much as He gave the law by the mouth of the prophets, enjoining and teaching most distinctly what things are to be done, and what not.

For Salem is, by interpretation, peace; of which our Savior is enrolled King, as Moses says, Melchizedek king of Salem, priest of the Most High God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted “righteous king”; and the name is a synonym for righteousness and peace.

Now the interpretation of the name Melchizedek is “king of justice” and “king of peace.” The apostle indeed demonstrated that in this name the mystery of the grace and justice of the Son, Lord of Melchizedek, was inscribed.

Using the principles of pastoral science, he gathers us into his heavenly fold. He is called “sheep,” because he was sacrificed, a “Lamb,” because he was without blemish. He is the “high priest” because he presented the offering. “Melchizedek,” because on the transcendent level he had no mother, on the human level no father, and his high estate is without genealogy. “Who,” it says, “can recount his generation?” He is “Melchizedek” too, as king of Salem or peace, as king of righteousness, and because he tithes the patriarchs who prevailed over evil powers.

And first from the name. "First" (he says) "being by interpretation King of righteousness": for Sedec means "righteousness"; and Melchi, "King": Melchisedec, "King of righteousness." Seest thou his exactness even in the names? But who is "King of righteousness," save our Lord Jesus Christ? "King of righteousness. And after that also King of Salem," from his city, "that is, King of Peace," which again is characteristic of Christ. For He has made us righteous, and has "made peace" for "things in Heaven and things on earth." What man is "King of Righteousness and of Peace"? None, save only our Lord Jesus Christ.

Now, the comparison he had frequently gone to great trouble to develop he develops in the present case. Firstly, he recalls the story of Melchizedek. While he seems to conduct his treatment in narrative style, he is laying the groundwork for his thesis. The reason, you see, that he showed Abraham giving a blessing and offering a tenth of the spoils was to show the patriarchy yielding precedence even in type. Then he brings out his importance also from the names. This name, Melchizedek, in the Hebrew and Syriac language means “king of righteousness”; he ruled over Salem, and the word Salem is translated as peace. His intention, therefore, is to present him in this way as a type of Christ the Lord: according to the apostle he is our peace, and according to the Old Testament author he is our righteousness.

"gave a tenth." That is, to Melchizedek, Abraham gave a tenth, he says. "first being interpreted." Therefore, he wants to show how Melchizedek is a type of Christ, and first he does this from the name. For, he says, his name is interpreted, king of righteousness; Melchizedek, king; Salem, peace. Of whom else could he be a type, except of Christ the true King of Righteousness? Then he also mentions the other interpretation from the city. Salem is peace. Therefore, he is not only a king of righteousness, but also of peace, as from the city of which he reigned; both of these Christ is, being both King of Righteousness and King of Peace.

Here he shows in what sense Melchizedek is a prototype of Christ. And first of all, he says, learn the true meaning from the name itself. Namely: "Melchi" means king; "Sedek" means righteousness. Who else is the king of righteousness, if not our Lord Jesus Christ? And from the name of the city, he says, this is clear. For Salem, by interpretation, means "peace." But who else is the king of peace, if not Christ, who reconciled the heavenly and the earthly? The title "king of righteousness and peace" befits no man, but Christ alone.

330. – But it seems from Numbers (18:21) that the giving of tithes dated from the Law; therefore, there was none before the Law. I answer that the ceremonial precepts of the Old Testament are amplifications of the precepts of the natural law and of the moral precepts; therefore, in regard to what they had from the natural law, they were observed before the Law without any precept. For the fact that something is offered to God in recognition of His creation and dominion is natural; but that He should be offered goats and heifers is a ceremonial precept. Similarly, it is according to natural law that ministers serving God be sustained by the people, for it is clear from Genesis (47:22) that this was observed among the Gentiles. Hence, priests, because they were fed from the public storehouses, were not compelled to sell their possessions. Therefore, there were tithes before the Law, but the determination of this amount was fixed by the law: 'All tithes are the Lord's' (Lev. 27:30). A sign of this was the fact that Jacob before the Law vowed that he would give tithes in the place where the temple was later built. And this was done particularly because the main reason for rendering worship to God is to signify that whatever a man has, he received from God and that he depends on Him for his entire perfection. For the number 'ten' is perfect, since it is the sum of its several parts, because the sum of one plus two plus three plus four is ten. Furthermore, one counts as far as ten and all other numbers are repetitions or additions to ten. Therefore, all numbers are imperfect until ten is reached. Likewise, all perfection is from God. Therefore, in order to signify that the fulfillment of all perfection is from God, he gave tithes. 331. – Then (v. 2b) he shows the likeness to Melchizedek. In regard to this he does two things: first, he suggests the likeness in regard to the condition of the person; secondly, in regard to the priesthood (v. 3b). In regard to the first he does two things: first, he states a likeness in regard to things commemorated in Scripture; secondly, in regard to things not mentioned in Scripture (v. 3). 332. – In Scripture two things are said of him: first, his name, namely, Melchizedek, who is first, by translation of his name, king of righteousness, and signifies Christ, Who was a king: 'And a king shall reign, and shall be wise: and shall execute judgement and justice in the earth' (Jer. 23:5). He is not only called righteous, but king of righteousness, because He was made wisdom and righteousness for us (1 Cor. 1:30). Another thing said of him is his status; hence, he is called king of Salem, that is, king of peace. But this suits Christ: 'For he is our peace' (Eph. 2:14); 'In his days shall justice spring up and abundance of peace' (Ps. 71:7). And in this the Apostle teaches us to use the interpretation of names in preaching. He does well to join justice and peace, because no one can make peace who does not observe justice: 'The work of justice shall be peace' (Is. 32:17). In this world they are governed in justice, but in the world to come in peace: 'My people shall sit in the beauty of peace' (Is. 32:18).

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.

Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

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).

gave--Greek, "apportioned"; assigned as his portion. tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king. first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name. righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness. King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.