Hebrews 7:8 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.

And as l may so say,.... With truth, and with great propriety and pertinence: Levi also who receiveth tithes; or the Levites, who receive tithes according to the law of Moses from the people of Israel: paid tithes in Abraham; that is, to Melchizedek; and therefore Melchizedek must be greater than they, and his priesthood a more excellent one than theirs; since they who receive tithes from others gave tithes to him.

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.

"And here men that die receive tithes: but there he of whom it is testified that he liveth." But lest we should say, Tell us, why goest thou so far back? He says, "And as I may so say" (and he did well in softening it) "Levi also who receiveth tithes payed tithes in Abraham."

It shows that there was great excellence in Melchizedek, and therefore he received tithes, and it says: Even the Levites receive; but this is not great, for they die; who, then, envies the honor of one who is about to die? However, Melchizedek, even if he received testimony that he lives, received tithes. And what it says about him receiving testimony that he lives, take according to the previously given understanding, namely because Scripture did not say the end of him, but only life, it seemed to testify only that he lived; as if to say: Abraham foresaw that the death of Melchizedek would not be revealed, nor was he moved to envy him the honor of tithes, for he knew his dignity.For he has superiority. The simpler way to accept what is said is that the priesthood of the Levites dies. For it has ceased. The truths have been revealed; but the one of Melchizedek lives. "that he lives." How then was he testified? In saying to God, "You are a priest forever according to the order of Melchizedek." (Heb. 7:17) And therefore, the distinction of Melchizedek from the priests among the Jews. "the men who die." For he says, it is not to be assumed that at any time he became greater, but after this he was established in a lesser portion. For in the law, the Levites receive tithes, and those who die pass on their value to others. So that the same ones are not always those who receive the tithe. But here, we have learned nothing of the sort. Therefore, he should always be regarded as superior, if indeed he remains always upon his own value. For he remains, as I said, an everlasting priest, having taken this from Scripture, as in the saying, "You are a priest forever according to the order of Melchizedek," (Heb. 7:17) showing that he is such an everlasting priest.

And another argument proving that Melchizedek is superior to the priests of the law. For "here," that is, in the law, those who receive tithes die; but "there," that is, in the case of Melchizedek, the one who received tithes is one of whom Scripture testifies that he "lives." For "You," it says, "are a priest forever according to the order of Melchizedek" (Ps. 109:4). As for the fact that Melchizedek lives forever, understand this in the same way as was said above, that is, that Scripture makes no mention of his death. That the Levites die while Melchizedek lives, some understand as meaning that the form of the Levitical priesthood has become dead, for it has been rendered ineffective, whereas the form of the priesthood of Melchizedek, or of life according to Christ, lives and abides, and will exist forever.

344. – Then when he says, Here tithes are received by mortal men, he shows the pre-eminence of the priesthood on the part of the priest by reason of his state. His reasoning is this: That is the more excellent which is not corrupted. But in the Levitical priesthood mortal men, i.e., who succeed by death, receive tithes; but there, in the priesthood of Melchizedek, by one of whom it is testified from the Scripture, that he lives, i.e., it makes no mention of his death, not because he did not die, but because he signifies a priesthood that continues forever: 'Christ, rising again from the dead, dies now no more' (Rom. 6:9); 'I was dead, and behold I am living forever and ever' (Rev. 1:18).

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.

Here men that die receive tithes - The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing. But there he receiveth them - The ὡδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis (Gen 14:20) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.

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).

Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (Rom 5:20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ. here--in the Levitical priesthood. there--in the priesthood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He who is made like to Him that liveth." Melchisedec "liveth" merely in his official capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in His own person, "ever living after the power of an endless life" (Heb 7:16, Heb 7:25). Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."