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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 verily they that are of the sons of Levi,.... Or Levites; who are of the tribe of Levi, whose descent is from him: who receive the office of the priesthood; as some of them were priests, though not all; and the Levites therefore are sometimes called priests. R. Joshua ben Levi says, that in twenty four places the priests are called Levites; and this is one of them, Eze 44:15 "and the priests and Levites", &c. (k). these have a commandment to take tithes of the people according to the law; the ceremonial law, Num 18:20, these they took of all the people of Israel in the rest of the tribes, by the commandment of God, on account of their service in the tabernacle; and because they had no inheritance in the land; and to show that the Israelites held their land of God himself: that is, of their brethren, though they come out of the loins of Abraham; who are their brethren and kinsmen according to the flesh, though of different tribes; and from these they receive, notwithstanding they are the sons of Abraham: but here a difficulty arises, how the Levites that were priests can be said to receive tithes from the people, when they received the tenth part of the tithes, or the tithe of tithes from the Levites, Num 18:26, but it should be observed, that it was not necessary that the Levites should give these tithes to the priests themselves; an Israelite might do it, and so give the Levites the less; on which account the priests may be said to receive from the people; besides, Ezra in his time ordered, that the first tithe should not be given to the Levites, but to the priests, because they would not go up with him to Jerusalem (l). (k) T. Bab. Yebamot, fol. 86. 2. & Becorot, fol. 4. 1. (l) Maimon. Hilchot Maaser, c. 1. sect. 4.

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 verily they that are of the sons of Levi who receive the office of Priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham." So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they "receive tithes" from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests? And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior. How then did he show that Levi paid tithes? Abraham (he says) paid them. "And how does this concern us?" It especially concerns you: for you will not contend that the Levites are superior to Abraham.

It confirms that he who was in the figure of Christ was greater than the priests of the Jews. The Levites, he says, being more honorable than the rest of the people, receive the tithes. For what is taken from brothers who have the same father? Therefore, it is evident that the tithes are a symbol of honor and of being more sacred. Thus, Melchizedek, being a foreigner and without genealogy, would not have received tithes from the patriarch unless he was greater than him. For Abraham would not have given to one who was not truly greater. If he is greater than the patriarch, it is evident that he is much greater than the priests among the Jews. "to tithe the people." To tithe means, for example, to take tithes from them; for the Levites were receiving tithes from the people.

He says, "even though they have come out of the loins of Abraham." Although the Levites are in all other respects equal in rank with the other tribes, nonetheless because the other tribes give tithes while the Levites receive them, the Levites are clearly superior. But if this is the case, then clearly also the same principle applies to Abraham and Melchizedek, the giver and recipient, respectively. Consequently, the type of Christ [Melchizedek] is greater than the patriarch Abraham. But if he is greater than Abraham, he is much greater than the priests. And if the type is greater than Abraham, what would anyone say concerning Christ himself?

Now he shows in what way Melchizedek is above Abraham, saying that the ministers from the tribe of Levi received tithes from the people (Lev. 27:30–32), evidently as better and more honorable men on account of the dignity of the priesthood. For why else does the people itself, enduring heavy labors and hardships, bring tithes of every kind to priests who do not undergo such labors and do not till the land, if not because they are more sacred and serve a higher purpose? Such is the dignity of the priesthood, and so much higher are those who hold it than their own brothers, even though they came from the same loins.

337. – Then (v. 5) he shows the pre-eminence of Melchizedek's priesthood over that of the Levitical. In regard to this he does two things: first, he states his proposition; secondly, from this he concludes his thesis, namely, that Christ's priesthood is preferred to the Levitical (v. 11). The first is divided into two parts: in the first he states his proposition; in the second he rejects a certain response (v. 9). In regard to the first he does two things: first, he shows the pre-eminence in regard to that in which he used his priesthood; secondly, in regard to the state of the priesthood (v. 8). But two things pertain to the priest, namely, to receive and to bless. Therefore, he does two things: first, he shows its excellence as far as receiving tithes is concerned; secondly, in regard to blessing (v. 6b). In regard to the first he does two things: first, he shows who is competent to accept tithes; secondly, how Melchizedek did this in a more excellent manner (v. 8). 338. – He says, therefore: And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people. In this he shows that it belongs to priests to take tithes. But it should be noted that the members of Levi's tribe were deputed to divine worship, but among them only the descendants of Aaron were priests: 'Take unto you also Aaron, your brother, with his sons from among the children of Israel, that they may minister to me in the priest's office' (Ex. 28:1). Hence, those who belong to the tribe of Levi through Aaron took tithes. This would seem to indicate that the priests alone took tithes, which is contrary to what it says in Numbers (18:21): 'I have given to the sons of Levi all the tithes of Israel.' I answer that the Levites received them, only because they ministered to the priests; consequently, they were given not for themselves but for the priests. Furthermore, the Levites received only one-tenth of the tithes, as it says in Numbers (18:26); therefore, only the priests received and did not pay. 339. – Secondly, he shows by what right they received them, namely, by a commandment of the Law; hence, he says, they have commandment in the law to take tithes. But if this is a commandment of the Law, then, since the observance of a commandment of the Law is now a sin, it seems unlawful to give or to receive tithes now. I answer that there were in the Law some precepts that were purely ceremonial, as circumcision, the immolation of the lamb, and so on. Such laws, since they were only figurative, it is no longer licit to observe, for they were a figure of something to come; hence, anyone who observes them now would be signifying that Christ is still to come. But others were purely moral, and these must be observed now. Among these was the giving of tithes, as was explained above. Hence, tithing was in vogue during the Law and under the New Testament: 'The worker is worthy of his food' (Mt. 10:10); 'The worker is worthy of his hire' (Lk. 10:7). But the determination of such a portion now is made by the Church, just as in the Old Testament it was determined by the Law. But others were partly ceremonial and partly moral, as the judicial precepts. These laws are no longer to be used in regard to what is ceremonial; but in regard to what is moral, they must be obeyed. Yet it is not necessary that they be observed in their proper form. Another objection: If it were a commandment still in vogue, then one who does not take tithes sins, and they sin where they are not taken. I answer that some say that no one may lawfully renounce his right to take tithes, but it is lawful to renounce the practice of taking them because of scandal; and this from the example of the Apostle who took no sustenance from anyone. So they say that they are commanded not to renounce the right. But it is better to say that they are not commanded to take; but they have this command introduced for themselves, so that they can take, and the others are bound to give. 340. – Thirdly, he shows from whom they received, namely, from the people, i.e., from their brethren, though these also are descended from the loins of Abraham. For since someone might say that just as Melchizedek received tithes from Abraham, so, too, his sons, the Levites; therefore, that priesthood is not preferred to this one. Consequently, he excludes this and says that the Levites themselves were of the seed of Abraham and, consequently were inferior to Abraham, who paid the tithes.

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.

They that are of the sons of Levi - The priests who are of the posterity of the Levites, and receive the priesthood in virtue of their descent from Aaron, have authority from the law of God to receive tithes from the people. According to the law - That is, the Levites received a tenth from the people. The priests received a tenth of this tenth from the Levites, who are here called their brethren, because they were of the same tribe, and employed in the same sacred work. The apostle is proceeding to show that Melchisedec was greater even than Abraham, the head of the fathers, for to him Abraham gave tithes; and as the Levites were the posterity of Abraham, they are represented here as paying tithes to Melchisedec through him. Yet Melchisedec was not of this family, and therefore must be considered as having a more honorable priesthood than even Aaron himself; for he took the tenth from Abraham, not for his maintenance, for he was a king, but in virtue of his office as universal high priest of all that region.

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).

sons of Levi--namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood. according to the law--sanctioned by Jehovah (Heb 9:19). of their brethren--with whom, in point of natural descent, they are on a level. though, &c.--Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great" (Heb 7:4) then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider," Heb 7:4, in the case of Melchisedec, the type, with the "consider" (Greek, "contemplate attentively," see on Heb 3:1, a stronger word than here) in the case of Christ, the archetype.