As a background[ 1 ] for what will be discussed in chapter 8, the Hebrew writer spends an nearly the entire seventh chapter on Melchizedek. He first establishes that Christ is a High Priest after the order of Melchizedek, which he implies is greater than the priesthood of Aaron. He then explains why there is a need for an eternal priesthood. He goes on to show how God swore to Christ that He would be a priest forever, that Christ is the surety of a better covenant, and that He makes intercession for Christians inasmuch as He offered Himself once for all (see chart HEBREWS 7 OUTLINE).
Chart HEBREWS 7 OUTLINE
1. Jesus is High Priest after the order of Melchizedek, greater than priesthood of Aaron (Heb 7:1-9).
2. A need for eternal priesthood (Heb 7:10-19).
3. God swore to Christ that He would be a priest forever.
4. Christ the surety of a better covenant (Heb 20-22).
5. Christ continues forever, makes intercession, is holy, undefiled (Heb 7:23-26).
6. Offered Himself once for all (Heb 7:27, 28).
7:1-3 For this Melchizedek, king of Salem, priest of the Most High God, who
met Abraham returning from the slaughter of the kings and blessed him, 2 to
whom also Abraham gave a tenth part of all, first being translated "king of
righteousness," and then also king of Salem, meaning "king of peace," 3
without father, without mother, without genealogy, having neither beginning
of days nor end of life, but made like the Son of God, remains a priest
continually.
For this Melchizedek. The Hebrew writer has already made it very clear that
Melchizedek prefigures Christ (see notes on Heb 5:6, 10; 6:20). That is, he is a
type, or prototype, of Christ. This provides a logical background for the legality
and permanency of Jesus' Priesthood.[ 2 ] Every detail recorded in Genesis about
Melchizedek is, in some way, like Christ (see Heb 7:15-17). Coffman calls this
the boldest argument in the entire Bible.
I have partially suppressed my own curiosity about the identity of Melchizedek.
If it is God's purpose that I spend time deciphering a puzzle, it seems the Holy
Spirit would have given me more clues. It is as though He purposefully kept
information confidential. He revealed only necessary facts concerning the brief
period he was with Abraham. These points make the type and antitype
correspond.[ 4 ] He was a real person who lived during the days of Abraham. The
Jewish historian Josephus[ 5 ] and the Jewish philosopher Philo[ 6 ] both mention him.[ 7 ]
King of Salem [was king of Salem].[ 8 ] Josephus wrote,[ 9 ] "However, they
afterward called Salem Jerusalem" (see note on verse 2). He said further:
Again, Josephus wrote:
When Melchizedek met Abraham he was both priest and king. Abraham paid
tribute to him (verse 4).
Priest of the Most High God [priest of God Most High, and priest of the
most high God].[ 13 ] Milligan's comment follows:
A priest represents man before Deity. He offers sacrifices to God. Melchizedek
was a priest before the Law of Moses was given, before Levi and Aaron were ever
born. Because he was a priest, Abraham [voluntarily] paid tithes to him (verses
5, 6). God is called "Most High" in several OT passages (see De 2:8; 32:8; 2Sa
22:14; Ps 7:17; 47:2; 83:18; Da 4:17).
Who met Abraham [met Abraham, he met Abraham].[ 15 ] Abraham was on
his way home from the defeat of Chedorlaomer and his allies. He was headed
southward toward Hebron. His tent was located about 20 miles south of
Jerusalem, the headquarters of Melchizedek, who appears in Scripture only as an
adult, met him. No information is given about his early life, nor are details given
of his life after that historic meeting with Abraham.
Returning from the slaughter of the kings [when he returned from smiting
the kings].[ 16 ] The story of Abraham routing the kings is told in Genesis 14.[ 17 ]
After thirteen years of peace, three kings allied with Chedorlaomer, an Elamite,
went to war. The four kings made war with five other kings.[ 18 ] They conquered
a large section of Palestine, especially Sodom and its surroundings. Then they met
Bera and Birsha and their allies in the tar-pit region in the valley of Siddim.
Chedorlaomer and his company defeated the others and took their supplies of food
as well as various movable goods. Lot, who had been living in Sodom, together
with his possessions was rescued.
At this point, a fugitive came to Mamre and informed Abraham that Lot was
captured. He took 318 trained men and headed north in hot pursuit of
Chedorlaomer and his band. They were camped at Dan. Some of them were
drinking. Abraham divided his forces and attacked at night. He chased them to
Damascus. He brought back a great amount of plunder plus Lot and his people.
We now picture Abraham's weary, but excited, caravan heading southward.
That was a fine hour for Abraham. He had completely defeated the armies of four
kings! He had done so, not with a great army, but with only 318 men. The king
of Sodom went out to meet him in peace. Then, as out of nowhere, one greater
than Abraham appeared. Melchizedek, king of Salem, and priest of the Most High
God, brought out bread and wine.[ 19 ] He blessed Abram (Abraham).[ 20 ] Then
Abraham gave the great man a tenth.[ 21 ] Was Melchizedek a real person? Yes.
He brought forth bread and wine. He accepted tithes. He blessed Abraham. An
imaginary being could not have done these things (see note on Without father,
without mother, verse 3).
And blessed him.[ 22 ] Melchizedek blessed Abraham. He said:
The blessing suggests Melchizedek's superiority over Abraham, and by
association, his superiority over the Jewish nation, including all the Levitical
priests.
[7:2] To whom also Abraham gave [to whom also, and to him, Abraham
apportioned, divided].
To whom also Abraham gave [Abraham also, and Abraham, apportioned,
divided, gave him].[ 23 ]
A tenth part of all [the tenth portion of everything, of all the spoils].[ 24 ] The
Levitical priests collected tithes from the people. The assumption is that Abraham
paid tithes to Melchizedek because he was a priest. Offering of bloody sacrifices
was a Divine ordinance (inferred from Heb 11:4). Is it possible that, during the
patriarchal age, tithing was also Divinely appointed?
First [he is first, being first, Melchizedek first].[ 25 ]
Being translated [by the translation of his name, by interpretation, being by
interpretation, being interpreted].[ 26 ]
King of righteousness.[ 27 ]
And then also [and then he is also, and after that also].[ 29 ]
King of Salem, he is king of Salem].[ 30 ] Melchizedek was king of Salem,
thought to have been another name for Jerusalem.[ 31 ]
There is a parallelism in the psalms that implies Salem and Zion are the same:
Zion is one of the hills in Jerusalem just southwest of the temple site.[ 32 ] Various
maps of antiquity show that Zion was extended to include the temple grounds as
well (see also Isa 8:18; 18:7; 24:23; Joel 3:17; Mic 4:7). The name Zion
eventually was used as a synonym for the entire city of Jerusalem (2Ki 19:21; Ps
48; 69:35; 133:3; Isa 1:8). It also came to be used to include the entire spiritual
Jewish nation (Ps 126:1; 129:5; Isa 33:14; 34:8; 49:14; 52:8). Zion is also a
name for heaven (see Heb 12:22; Re 14:1). Although there is no absolute
certainty, the Salem, over which Melchizedek reigned as king, was probably
Jerusalem.
Meaning "king of peace" [that is, which is, which means, King of Peace].[ 33 ]
[7:3] Without father, without mother [he is, was, without father and
mother].[ 34 ] The statement that Melchizedek was "without father, without mother"
has caused some to speculate that he was an imaginary or a mythical being.
However, he was real. The Hebrew writer does not say that he never had a father
or mother.[ 35 ] He does not actually say that he was not born, nor that he did not
die. Some have suggested that there is just no record of his family tree. Is it
possible that he was a created being as was Adam? Whatever view one prefers,
he should be careful not to discredit the sacred record.
Keeping of genealogical records was vital to OT priests. If a man was not of the
lineage of Aaron, he could not serve. We have no record whatsoever of
Melchizedek's parents. Apparently, lineage was of no significance to him. The
information given about him is limited. It is like a curtain opening on the stage
of action. He appears without his past life explained. On the stage, events occur
that end with the blessing of Abraham, and Abraham returning a tithe. Then the
curtain of history closes. It reveals no additional details. Was his appearance
miraculous? Was it natural but just not recorded? Many people wonder about the
missing information. Suffice it to say that everything recorded is essential to
round out his prefigurement of Christ. The important thing is not his life story but
that he was a type of Christ. Inasmuch as priests could not marry just any woman
(Le 21:7; Eze 44:22), the genealogical line through the females was kept spotless.
Without genealogy [or genealogy, without descent, no lineage].[ 36 ] No one
could be a Levitical priest unless their name appeared in the genealogical records
(see Ezr 2:61, 62; 7:63, 64). The lack of genealogical records of Melchizedek has
caused some to imagine that perhaps he really had a father and mother plus
beginning and ending of days. They contend that all the Hebrew writer intended
was to state the lack of historical information about his parents, descendants, his
birth and death. There is some corroboration for this idea in Hebrew Greek
writings (see chart "WITHOUT FATHER, WITHOUT MOTHER" [GREEK AND
HEBREW USAGE].
Having neither beginning of days nor end of life [and has neither beginning
of days nor end of life].[ 37 ] From history, nothing is known regarding the birth
or death of Melchizedek. Insofar as Scripture his death is never revealed.
But made like the Son of God [but resembling, but assimilated to, made like,
but being made like unto, the Son of God].[ 38 ] As man, Jesus was born and
died. But there is more implied here. Melchizedek was "made like the Son of
God" in the sense that he had "neither beginning of days nor end of life." This
shouts out the message to us that Christ is without beginning or end!
The discussion of the priesthood of Jesus Christ continues in earnest. It will
continue through Hebrews 10:18.
Remains a priest continually [abides, he abides, abideth, continues, a priest
for ever].[ 39 ] Chronologically, Melchizedek was priest before the Psalm was
written in which God swore to Christ that He would be a priest after his order (see
Ps 110:4). There is no known historical record of the end of Melchizedek's
priesthood[ 40 ] How could he be an "eternal priest" just because his genealogical
records were not kept? How he is like the Son of God? First, because there is
no record of his father and mother. The OT and the NT are clear that Jesus was
born of the virgin Mary. His earthly father was said to be Joseph (Lu 2:48). His
heavenly Father was God (implied by Lu 2:49). The solution to these puzzling
questions is that Christ's eternal, post-resurrection life in heaven is under
consideration, not his earthly sojourn.
7:4 Now consider how great this man was, to whom even the patriarch
Abraham gave a tenth of the spoils.
Now consider [see, behold].[ 41 ] The Holy Spirit asks His readers to carefully
observe and think seriously about the details relating to Melchizedek.
How great this man was [how great he, this person, this personage, is!].[ 42 ]
The Jews considered Abraham to be exceedingly great. He was the "father" of
their nation. Yet, the Holy Spirit points out that Melchizedek was greater. Even
Abraham acknowledged his greatness by (1) paying tithes to him and (2) accepting
his blessing.
To whom even the patriarch Abraham [unto whom Abraham, even the
patriarch Abraham].[ 43 ]
Gave a tenth [gave him a tithe].[ 44 ] The fact that Abraham paid tithes to
Melchizedek indicates he was "the better." Melchizedek did not pay tithes to
Abraham because the patriarch was, in some sense, "the lesser" (see verse 7).
Of the spoils [out of the chief spoils]. [ 45 ] "Top of the heap" was used to
describe firstfruits. The best of the grain was generally placed on the top of the
mound or in the sack. Abraham took the plunder of war from "the top of the pile"
to give to Melchizedek. He gave him the choice, select and best things.
7:5. 6 And indeed those who are of the sons of Levi, who receive the
priesthood, have a commandment to receive tithes from the people according
to the law, that is, from their brethren, though they have come from the loins
of Abraham; 6 but he whose genealogy is not derived from them received
tithes from Abraham and blessed him who had the promises.
And indeed those who are of the sons of Levi [and those descendants, of the
descendants, and they indeed from among the sons, and verily they that are
the sons, of Levi].[ 46 ] Ancestry was important to the Levitical priests. They were
selected according to genealogy. They had to be descendants of Aaron (Ex 28:1;
Nu 17:1-11). Melchizedek had no such parentage. That fact did not in any way
make him less important. Instead, it increases his own intrinsic eminence and
prominence. In other words, he did not need a priestly lineage in order to become
priest.
Who receive the priesthood [that receive, who accept, the priestly office, the
priest's office, the office of the priesthood].[ 47 ] Under the Jewish Law, all
priests were Levites, but not all Levites were priests. Qualified men received
appointments to the office of priest.
Have a commandment [have commandment, are authorized].[ 48 ] The fact that
the Levitical priests received tithes from their brethren would ordinarily suggest
their superiority. Abraham apparently paid tithes to Melchizedek voluntarily (but
see note on verse 2).
To receive tithes from the people [to take tithes, to collect a tenth, of the
people].[ 49 ] The Jewish priests were enjoined by the Law to collect tithes from the
people. This income plus meat from sacrifices supplied their living (Nu 18:21;
compare Ex 13:12, 13; Le 27:32, 33; De 14:22-26; 15:19, 20; 2Ch 31:4).
Levites who received tithes, in turn, paid a tithe to the Lord of the tithe they
collected (Nu 18:25-32).
According to the law [in the law, by the Law]. However, since the Law
enjoined the giving tithes to the priests, their superiority may have been only a
legal status. The priests collected tithes according to the Mosaic code which gave
them that right. Their income does not seem to have been due to any dignity or
moral excellence of their own.
That is, from their brethren [that is, of their, of their own, brethren].[ 50 ] It
is not generally believed that Abraham was one of Melchizedek's fleshly
"brethren." In spite of that, he paid tithes to him.
Though they have come from the loins of Abraham [although these also are
descended, they are descended, from Abraham, come out, have come out, of
the loins of Abraham].[ 51 ] The Levitical priests were authorized by the Law to
receive tithes even though, as it were, by being in the loins of Abraham, they paid
tithes to Melchizedek. The fact that the Levites were descendants of Abraham
suggests their inferiority to him. Collecting tithes from their brethren, even if paid
voluntarily, could not, in any way, make them superior to Melchizedek.
[Heb 7:6] But he whose genealogy is not derived from them [but this man,
but the one, who has not their genealogy, whose descent is not counted, was
not traced, no genealogy, from them].[ 52 ]
Received tithes from Abraham [hath taken tithes of Abraham, received a
tenth from Abraham, has tithed Abraham].[ 53 ] The Levitical priests were given
the right to collect tithes by the Mosaic law. It was not because they were
intrinsically better than their brethren. Abraham apparently recognized
Melchizedek's greatness and, without a legal requirement, voluntarily gave him a
tenth.
And blessed him who had the promises [and blessed the one, and hath
blessed him, that hath, that had, having, the promises].[ 54 ] Promises given
Abraham are in the plural number because they were often repeated (see Ge 12:1-3; 13:14-17; 15:18; 17:1-14; 22:15-18). Melchizedek blessed Abraham. The fact
that he blessed him suggests that Melchizedek accepted the honor paid him by the
patriarch (see verse 7). The perfect tense of the Greek verb suggests the
permanency of the greatness of Melchizedek (see footnote 51).
7:7 Now beyond all contradiction the lesser is blessed by the better.
Now beyond all contradiction [but beyond, it is beyond, contradiction,
without any, but without any, and without all, dispute, controversy,
gainsaying].[ 55 ] There is no question about who was superior, Abraham or
Melchizedek. It was Melchizedek!
The lesser is blessed by the better [the inferior, that the inferior, the less, is
blessed of the superior, the greater].[ 56 ]
7:8 Here mortal men receive tithes, but there he receives them, of whom it is
witnessed that he lives.
Here [and here]. The Hebrew writer in this instance, speaks of the Levitical
priests who received tithes from other Jews.
Mortal men receive tithes [tithes are received by mortal men, people, men,
that, who, die, dying men, receive the tenths].[ 57 ] The Levitical priests were
subject to death (see notes on Heb 7:23; 9:27).
But there [there].[ 58 ] The writer now alludes to Abraham giving a tenth to
Melchizedek.
He receives them of whom it is witnessed that he lives [one, by one, one
receives them, he receiveth them, of whom it is testified, the witness is, that he
liveth].[ 59 ] The ASV, KJV, NASB, NKJV and RSV translators were usually
careful to capitalize pronouns they thought referred to deity. They did not do so
in the phrase "that he lives." They must have thought "he" alluded to Melchizedek
and not to Christ. Nowhere does Scripture tell us Melchizedek died. This is
another factor to show his superiority over Abraham. From the context of
Hebrews, "that he lives" denotes antitypically that Jesus Christ lives forever (see
Heb 5:6; 6:20; 7:17).
7:9, 10 Even Levi, who receives tithes, paid tithes through Abraham, so to
speak, 10 for he was still in the loins of his father when Melchizedek met him.
Even Levi [that Levi, that Levi himself, Levi also].
Who receives tithes [who receiveth the tenth].[ 60 ] The present tense of the
Greek verb indicates continuance of action. When the book of Hebrews was
written, Levites were still receiving tithes and continued to do so until the
destruction of Jerusalem in AD 70 approached.
Paid tithes through Abraham [has been made to pay, the tenth, a tenth, hath
paid tithes, has himself been tithed, in Abraham].[ 61 ] In a remote but true
sense, Levi paid tithes to Melchizedek through the action of Abraham. This
implied not only his own inferiority to Melchizedek, but the inferiority of any
Levitical priest to a Priest after the order of Melchizedek.
Through Abraham.[ 62 ] In a figurative sense, representatively, Levi paid tithes
through the actual performance of his great grandfather Abraham.[ 63 ]
So to speak [one might even say, and, so to say, and as I may so say].[ 64 ]
Levi had not been born at the time. Many years later, he was to become the great
grandson of Abraham. The qualifier "so to speak" admits that he could not
voluntarily, literally, personally or actually have paid tithes to anyone.
[7:10] For he was still in the loins of his father [for he was yet, in the loins
of the father, his ancestor].[ 65 ]
When Melchizedek met him.[ 66 ] Abraham met Melchizedek. So did Levi, not
personally, but in Abraham (see note on verse 1).
7:11 Therefore, if perfection were through the Levitical priesthood (for under
it the people received the law), what further need was there that another priest
should rise according to the order of Melchizedek, and not be called according
to the order of Aaron?
Therefore, if perfection [now if, if indeed then, now if there was, if
therefore, perfection].[ 67 ] The word TELEIOSIS perfection usually means
completion or consummation. It is used here in the sense of fulfillment of the
promise of God to redeem mankind. Thus, in this passage, it takes on the
meaning of forgiveness or salvation. The purpose of the priesthood was to bring
the people to perfection. The word "if" implies that, under the Levitical
priesthood, it was not attained. Without the shedding of Christ's blood, none of
the sacrifices the Levitical priests offered was effective in providing actual
cleansing from sin.
Were through the Levitical priesthood [had been attainable, were, were
being reached, by the Levitical priesthood].[ 68 ] The ineffective offerings made
by the Levitical priests pointed forward to the great and effective sacrifice on
Calvary.
For under it [for on the basis of it, for in connection with it].[ 69 ] On the basis
of the Levitical priesthood, the people received the Law. The Law of Moses was
given to coincide with the priesthood of Aaron that had already been set up
(compare Ex 3:18; 5:3; 7:16; 10:24, 25; 12:3-11; 18:12). The two things
(priesthood and law) were inseparable.
The people received the law [the people had, hath the people, their law given
to them].[ 70 ] The Jews received the Law of Moses on the basis of the Levitical
priesthood. The Law was never successful in providing "the righteousness of
God." Many in the first century did not understand God's intention of bringing
about righteousness through Jesus Christ. Inasmuch as they were seeking to
establish their own righteousness, they "have not submitted to the righteousness of
God" (Ro 10:3).
What further need was there? [what need would there have been, was there
still?].[ 71 ] The argument of the writer approaches its climax. In Psalm 110:4 God
promised a priest after the order of Melchizedek. Why did He do so? Was not
the Aaronic priesthood providing salvation from sin? The answer is that it was
not.
That another priest [for another, a different priest].[ 72 ] God knew all along
that a new priesthood was necessary to accomplish His purpose. In the middle of
the OT He revealed it to mankind (see Ps 110:4).
Should rise [to arise, should arise].[ 73 ] The Levitical priesthood just did not
bring perfection. It was imperative that it be replaced. Although "should rise"
implies the rising to a position, there is an allusion here to the resurrection and
ascension of Christ.
According to the order of Melchizedek [after the order of Melchizedek].[ 74 ]
Christ is like Melchizedek in majesty and honor. He is also like him in that he has
an ageless priesthood, not from Aaron's line.
And not be called according to the order of Aaron [rather than one named,
and not be named, reckoned, appointed, after the order of Aaron].[ 75 ] The
paraphrase of the NEB "instead of the succession of Aaron" it is not an exact
translation. "Order" or "rank" would have been better.
7:12 For the priesthood being changed, of necessity there is also a change of
the law.
For the priesthood being changed [for when there is a change in, for the
change of, the priesthood].[ 76 ] The change of the OT priesthood was a
revolutionary accomplishment. Such a change was unprecedented. Bringing it
about was equivalent to moving a mountain. So far as I know, it was predicted
by only two OT passages (Ps 110:4; Zec 6:13). The power of God's word in
those two chapters accomplished it (see notes on verses 11, 24).
Of necessity [there is necessarily, there is made, there takes place, of
necessity, makes necessary].[ 77 ] Since the OT Law authorized Levitical priests,
that Law had to be changed in order to accommodate an entirely different kind of
High Priest.
There is also a change of the law [a change in the law as well, also of the
law, of law also].[ 78 ] The same OT that authorized the Levitical priesthood gives
us God's oath that the Messiah would be a priest after the order of Melchizedek
(see Ps 110:4). This fact implies that God had in mind all along the abrogation
of the OT Law with its Aaronic priesthood.[ 79 ] This also implies inferiority of the
Levitical priesthood. Otherwise, there would have been no need to change it. The
Law failed to make men righteous because none kept it perfectly. The OT
priesthood also failed to make men righteous because the blood of animals could
not take away sin. If man was ever going to enjoy fellowship with God, it was
necessary to change both the Law and the priesthood (see note on verse 18).
Paul pointed out that Christians are under the law of Christ (1Co 9:21). He
designated that law as "the law of faith" and "the faith" (Ro 3:27-31). Verse 31
shows that by "the faith" we establish law (see Joh 14:15; Ro 8:1, 2; Jas 1:25;
2:12; 1Jo 2:3, 4; 5:3; 2Jo 9; Jude 3).
7:13 For He of whom these things are spoken belongs to another tribe, from
which no man has officiated at the altar.
For He of whom [for the One]. "He" or "the One" concerning whom these
things are spoken is "another priest" (verse 11). He is called "our Lord" (verse
14).
These things are spoken [of whom these things, are spoken, are said].[ 80 ]
"These things are spoken" pertain to (1) "another priest" after the order of
Melchizedek (verse 11) and (2) the change of the priesthood (verse 12). The Holy
Spirit has been leading up to this point for some time for the benefit of those of
us who are dull of hearing (see notes on Heb 5:5, 6)
Belongs to another tribe [belonged to, belongeth to, pertaineth to, is of, a
different tribe].[ 81 ] Jesus, who became High Priest in the NT age, was not of the
tribe of Levi. The tribe He belonged to was Judah (see verse 14).
From which no man has officiated at the altar [of which no one, has ever
served, gave, hath given, attendance, has [ever] been attached to the service,
of the altar].[ 82 ] So far as I have knowledge, no non-Levite ever tried to become
a priest[ 83 ] since the days of Korah's rebellion (Nu 16:1-40).[ 84 ] Of course,
Jereboam made priests of anybody to officiate in the idolatrous worship of the
calves at Dan and Bethel. King Uzzah entered the temple to burn incense (2Ch
26:16).
7:14 For it is evident that our Lord arose from Judah, of which tribe Moses
spoke nothing concerning priesthood.
For it is evident [for it is clear, very clear, very evident].[ 85 ]
That our Lord arose from Judah [that our Lord from Judah, descended, was
descended, sprang, hath, has, sprung, out of Juda].[ 86 ] OT prophecies foretold
that the Lord was to descend from the tribe of Judah. For example:
He was specifically to come from the house of Jesse:
The Branch would be from the house of David.
Of which tribe Moses spoke nothing concerning priesthood [and in
connection with that tribe, as to which tribe, a tribe of which, Moses said,
spake, nothing, about, as to, priests, the priesthood].[ 87 ] Moses gave no
instructions about men from Judah becoming priests. The principle of
exclusivity[ 88 ] was enough to prevent that. At Korah's rebellion, it was made plain
that it was God's will that only those from the tribe of Levi were to serve as
priests under the Law of Moses (Nu 16:1-18:7).
7:15, 16 And it is yet far more evident if, in the likeness of Melchizedek,
there arises another priest 16 who has come, not according to the law of a
fleshly commandment, but according to the power of an endless life.
And it is yet far more evident [and what we say is, this becomes, even more,
yet more abundantly, evident, clearer still].[ 89 ] In order to understand what "is
far more evident" or clearer still" one needs to read the rest of the chapter. It is
clear because (1) another priest has arisen according to the order of Melchizedek
and (2) the setting aside of a former commandment. The important lesson to be
gleaned is that Christ brings a better hope because "He abides forever" and is
"made perfect forever" (see chart NECESSARY CHANGE [RECAP OF
CURRENT THEME].
If, in the likeness of Melchizedek [when in, after, for that after, according
to, the similitude of Melchisedec].
There arises another priest [that if a different priest arises, there ariseth, if
there arises, appears].[ 90 ]
According to the likeness of Melchizedek [after the similitude, in the likeness
of, is one like, Melchizedek].[ 91 ]
[7:16] Who has come [who hath become a priest, been made, who is made].
Not according to the law of a fleshly commandment [who has been
constituted not according to the Law's fleshly requirements, that he is not a
priest, after the law of a carnal commandment].[ 92 ] Jesus did not fulfill the legal
requirement of one to become a priest after the order of Aaron (see Nu 16:40;
17:1-9).
But according to the power of an endless life [but by, but after, but on the
basis of, the power of an indestructible life, of a life that cannot be
destroyed].[ 93 ] The phrase "power of an endless life" is found only here in all the
NT. One of the qualifications Christ has that made Him made High Priest is that
He arose from the dead and ascended into heaven. Within Him dwells the inherent
virtue of life that has no end.
7:17 For He testifies: "You are a priest forever according to the order of
Melchizedek."
For He testifies [for it is witnessed of him, for he testifieth, bears witness, for
it is borne witness].[ 94 ] The testimony concerning Christ's eternal existence is in
the very Psalm that has been referred to again and again (see Ps 110:4).
You are a priest forever [Thou art a priest for ever].[ 95 ] Of an Aaronic priest,
this would not be said because of his limited earthly tenure of service.
According to the order of Melchizedek [after the order of Melchizedek].[ 96 ]
Note the unnecessary inclusion of the idea of "succession" in the NEB: "in the
succession of Melchizedek," and the over-emphasis of likeness in the NIV with
"just like Melchizedek." "Order" would have been better.
7:18, 19 For on the one hand there is an annulling of the former
commandment because of its weakness and unprofitableness, 19 for the law
made nothing perfect; on the other hand, there is the bringing in of a better
hope, through which we draw near to God.
For on the one hand there is an annulling [on the one hand is set aside, for
verily, there is, a disannulling, a setting aside, now is annulled].[ 97 ] In
Hebrews 7:12, we learned that there had to be a change of the Law. In the
present verse, additional information is given as to the type of change. The Law
was set aside, annulled, abrogated. Insofar as a Law for man to obey in the
church age, it is canceled. Just as surely as God's oath made Christ a High Priest,
just that surely has the OT Law been done away. Make no mistake about it, the
Law of Moses was annulled at the cross of Christ. Its effectiveness as law was
then and there completed, abolished and nailed to the cross (see notes on Eph
2:15; Col 2:14).
Of the former commandment [a, of a, foregoing, commandment, going
before].[ 98 ] "The former commandment" is the OT Law that authorized Levitical
priests. That Law has ended. Not only has the priestly portion of the Law been
discontinued but the command to circumcise children no longer applies (Ga 5:2-4).
Also rescinded are other decrees that were "against us." These were all nailed to
the cross (Col 2:14). Some of them were commands about food, drink,
celebrations of the yearly festivals, new moons and the Sabbath day (see Col 2:14-16). As a matter of fact, the entire OT Law has been taken out of the way and
nailed to the cross.
Because of its weakness [for the weakness, because it was weak].[ 99 ] The OT
Law was impotent and weak. It was weak because their was no perfection through
its priesthood (Heb 7:11). It could not give absolute forgiveness nor eternal life.
And unprofitableness [and uselessness, and unprofitableness thereof, and
ineffective].[ 100 ] The "former commandment" (the OT Law) contained the carnal
commandment that authorized Levites priests. It was useless in that it could not
bring to man actual remission of sins. Neither could it restore sinful man to
fellowship with God.
For the law made nothing perfect [for the law perfected nothing].[ 101 ] Do
not you wish the Law had been able to make things and people perfect? If it could
have, it would not have been necessary for Christ to die on the cross (see Ga
2:21).
On the other hand, there is the bringing in of a better hope [on the other
hand, a better hope is introduced, and a bringing in thereupon, but the
introduction, of a better hope did].[ 102 ] The gospel is called a "better hope"
because it offers eternal life through of the redemption in Christ Jesus. The term
"better hope," by metonymy, is the entire gospel system. Redemption has been
made possible by the shedding of Christ's blood. "We exult in hope of the glory
of God" (Ro 5:2).
Through which we draw near to God [by which, by the which, we draw nigh
unto God].[ 103 ] The OT Law did not and could not make it possible for man to
"draw near to God" by the forgiveness of his sins. The Levitical priesthood was
a failure in this respect.
7:20-22 And inasmuch as He was not made priest without an oath 21 (for they
have become priests without an oath, but He with an oath by Him who said
to Him: "The Lord has sworn and will not relent, 'You are a priest forever
according to the order of Melchizedek'"), 22 by so much more Jesus has
become a surety of a better covenant.
And inasmuch as He was not made priest without an oath [and it was not, as
it is not, and by how much it was not, he was made priest, without the
swearing, without the taking, of an oath].[ 104 ] The divine oath referred to is
recorded in Psalm 110:4. That important oath reinforces the understanding of the
change of the priesthood.
[7:21] For they have become priests [those who formerly became, are
become, for they indeed, for indeed men, were, have been, made priests].[ 105 ]
Without an oath [without the swearing of an oath].[ 106 ] I have found no
Scripture indicating that God made an oath when Aaron [and/or his successors]
were made priests. Their elaborate ordination ceremonies included no oath
whatsoever (read Ex 24, Le 8, 9). God said to Moses:
Just prior to Aaron's death, Moses stripped him of his garments and put them on
his son Eleazar who succeeded him as high priest (Nu 20:28, 29).
But He with an oath [but this one was addressed, but this, but he was
appointed, with an oath, but he with the swearing of an oath].[ 107 ] Christ
became High Priest with an oath from God Himself (see Ps 110:4).
By Him who said to Him [him that saith of, unto, him, by the One, as to
him].[ 108 ]
The Lord has sworn [the Lord sware, swore].[ 109 ]
And will not relent [and will not repent, change his mind, repent himself,
repent of it].[ 110 ] The word "repent" means a change of mind. In the case of a
sinner, it means he changes his mind to quit sinning to live righteously before
God. When God is said to have repented, it means He changed His mind. The
present verse implies that God never intends to change His oath nor the Priesthood
of Christ that is associated with it.
You are a priest forever [Thou art a priest for ever][ 111 ] (see Psalm 110:4;
notes on Heb 7:17, 24, 28).
According to the order of Melchizedek [after the order of Melchizedek][ 112 ]
(see Heb 5:6; 10; 6:20; 7:11, 15).
[7:22] By so much more [this, so much the more also, by so much, by so
much also].[ 113 ] God's oath is a guarantee. Much more, in addition to His oath,
Jesus Himself has become the guarantee of the better covenant.
Jesus has become a surety [makes Jesus, hath Jesus become, was Jesus made,
Jesus became, the surety, the guarantee, surety of a better covenant].[ 114 ]
Jesus became the guarantor when He fulfilled the oath-promise to be Priest after
the order of Melchizedek He assures that the earlier oath-promise to Abraham is
fulfilled in the new and better covenant.
God's word and His promises are sure with or without a guarantee. That Jesus
is the guarantor must be taken in the same sense of God swearing. Both were for
the encouragement of human beings. Verse 11 implies that the Levitical
priesthood was the basis of the old Law. We may infer from verse 22 that Jesus
Himself, by becoming High Priest, is not only the guarantor, but the very basis,
of the New Covenant.
The Israelite people thought of themselves as guarantors of the old covenant.
They promised:
Of a better covenant [of a better testament].[ 115 ] This is the first time in the
book of Hebrews that the Greek DIATHEKEES covenant, testament, appears.
The word, first of all, means a "last will and testament."[ 116 ] In the Greek
Septuagint, it retains a part of that meaning:
The NT contains the holy will of God for the church age. Although the OT
contains much information for our learning (Ro 15:4), the NT is better than the
old for several reasons (see chart NEW COVENANT IS BETTER; notes on Heb
8:6-13).
7:23 Also there were many priests, because they were prevented by death
from continuing.
Also there were many priests [the former priests were, and they indeed have
been, many in number, and they truly were, and they have been, made
priests, indeed many men became priests].[ 118 ] In the present verse, I
understand the writer to mean high priests when he says "many priests."[ 119 ]
About the time the book of Hebrews was written, there had been 75 or more of
them. Actually, Phannias, the last one to serve at AD 70, was the eighty-first.[ 120 ]
Because they were prevented by death from continuing [because, on account
of, because that, by death, they are hindered, being hindered, from continuing
in office, they were not suffered to continue, by reason of death].[ 121 ] Aaron
died (Nu 33:39). So did his son Eleazar (Jos 24:33). So did all the other
Levitical high priests.
7:24 But He, because He continues forever, has an unchangeable priesthood.
But He [on the other hand, but this man, but this One]. "He" or "this man"
is Jesus Christ (implied by verse 25).
Because He continues forever [because He abides, abideth, continueth, his
continuing, ever, forever].[ 122 ] Death has been conquered! Christ was raised
bodily from the grave. He ascended into heaven and "continues forever." This
enables Him to be our Priest and Savior.
Has an unchangeable priesthood [holds, has the, hath his, priesthood
unchangeable, permanently].[ 123 ] The holy Priesthood of Christ is permanent
throughout the church age (see notes on verses 11, 12).
7:25 Therefore He is also able to save to the uttermost those who come to
God through Him, since He always lives to make intercession for them.
Therefore [consequently, wherefore, whence].[ 124 ] This is a wonderful verse.
Christ lives forever! He was raised from the dead to die no more. He holds His
Priesthood permanently. Thus He is able to save to the uttermost!
He is also able to save [he is, also he is, able to save, able also to save].[ 125 ]
Jesus is able to save because He died, was buried and was raised again. He is the
eternal, resurrected, powerful Son of God. He saves those who obey him (Heb
5:9).
To the uttermost [for, throughout, all time, completely].[ 126 ] The eternal
Christ is able to save eternally. He is also able to save utterly, completely and
absolutely.
Those who come to God through Him [them that draw near, who approach,
unto God by him, by him to God].[ 127 ] James advises, "Draw near to God and
He will draw near to you" (Jas 4:8). The Jewish worshippers "drew near" when
they approached God through the priest with a proper sacrifice for their sins (see
note on Heb 10:1). Today, Christians draws near to God by faith, in humble,
trusting obedience and worship (see notes on Heb 4:16; 10:22).
Since He always lives [seeing, because, he ever liveth, always lives, is always
living].[ 128 ] We serve a risen Savior. He lives on and on. This is important
insofar as our salvation and the salvation of our posterity is concerned.
To make intercession for them [to intercede for them].[ 129 ] A well-known
prophecy of Christ says:
In behalf of penitent Christians, Jesus now pleads before God. He does not
intercede for rebellious Christians nor for disobedient alien sinners.
The apostle John wrote about Christ, saying:
Christ makes all things work together for the good of those who love Him. He
is able to do His intercessory work perpetually because of His endless heavenly
life.
7:26, 27 For such a High Priest was fitting for us, who is holy, harmless,
undefiled, separate from sinners, and has become higher than the heavens; 27
who does not need daily, as those high priests, to offer up sacrifices, first for
His own sins and then for the people's, for this He did once for all when He
offered up Himself.
For such a High Priest [for such an high priest, have such a high priest, for
such a high priest].[ 130 ]
Would it have been possible for God to have provided other high priests? Would
they have worn black robes? Would they have been good or poor examples for
Christians? Would they have demanded confessions? Whatever the possibility,
God ruled out that sort of priest and provided One who is holy, kind and fair--and
who is in heaven.
Was fitting for us [became us, it was, for it was, suitable that we, that we
should have].[ 131 ]
God planned the priesthood of Christ well. He planned it according to man's
need. Christ executed the plan perfectly. Man could not have asked for anything
better. God thought it was fitting for man to have the best. What He planned for
man is a perfect High Priest.
Who is holy [holy].[ 132 ] Christ is holy in His relation to God. In a figure,
Christians who have been cleansed by the blood of Christ have washed their robes
of white (see Re 7:14; 22:14). In a similar figure, the garments of our Lord were
always pure and white.
Harmless [blameless, guileless, innocent][ 133 ] Christ is free from evil,
craftiness and slyness. He is not deceptive nor prejudiced. He is gracious and
kind.
Undefiled [unstained, pure].[ 134 ] A Levitical priest might be disqualified
because of moral or ceremonial defilement. Christ is free from that. He is
immaculate and without spot. He provides an undefiled inheritance for Christians.
And has become higher than the heavens [and made, become, exalted, above
the heavens].[ 136 ]
[7:27] Who does not need daily [He has no need, who needeth not, daily,
who has not day by day need].[ 137 ] Under the Law, one lamb was offered in the
morning and one in the evening (Ex 29:38-46; Nu 28:1-10). If a priest sinned so
as to "bring guilt on the people," even if this was done daily, he had to offer a
sacrifice (Le 4:3). Then there was the yearly sacrifice the high priest offered on
the Day of Atonement (Le 16:6).
As those high priests [like those high priests, as the high priests]. Our High
Priest in heaven is not offering up sacrifices like the earthly priests did.
To offer up sacrifices [to offer, first to offer up sacrifices].[ 138 ] Again the
Hebrew writer alludes to the daily sacrifices. They were offered by the high
priests but not personally. Priests who served under them took care of that.
First for His own sins [for his own sins].[ 139 ] Earthly high priests were sinners
and were represented as being first in line when the daily sin offerings were made.
On the Day of Atonement, the high priest first had to offer a young bullock for
himself and his family (Le 16:11-16; Heb 9:6, 7).
And then for the people's [and then for those, for the sins, of the
people].[ 140 ] After the high priest had offered a sacrifice for his own sins, then
he offered for the people (see Le 16:15-18).
For this He did [he did this, because he did this, for this he did]. Jesus does
not need to offer sacrifices daily as the OT priests did. His one great sacrifice on
Calvary was sufficient to take away the sins of the world (see Mt 1:21; Joh 1:29).
He only offered for the sins of the people, not for Himself, because He was free
from sin (see notes on verse 26; 4:15).
Once for all [once, once for all].[ 141 ] OT priests offered daily. Christ offered
Himself only once for people for all time (for usage of the Greek term, see 1Co
15:5; Jude 3).
When He offered up Himself [when he offered, in having offered up,
himself[.[ 142 ] Christ entered into heaven itself and became our High Priest.
There he offered His body to God for our sins once and for all (Heb 9:12, 14, 24-26; 10:10, 11, 14). Because of what Christ did, we dearly love Him,9 and each
other too.
7:28 For the law appoints as high priests men who have weakness, but the
word of the oath, which came after the law, appoints the Son who has been
perfected forever.
For the law appoints [indeed, the law appointeth, constitutes, maketh,
men].[ 143 ]
As high priests [high priests].[ 144 ]
Men who have weakness [imperfect, in their weakness, having, which have,
infirmity].[ 145 ] All of the earthly high priests were sinners (see Ro 3:23). Some
of them were ambitious, haughty and inconsiderate. A few of them were dishonest
and even adulterers. Aaron himself made a golden calf (Ex 32:1-29).
But the word of the oath [but the word of the swearing of the oath].[ 146 ] The
writer sums up the argument that proves Christ to be superior. He was greater
than the Levitical priests by virtue of His appointment by God's oath.
Which came after the law [which was, is, later than, since, the law]. The
oath by which Christ was apparently made High Priest after the Mosaic Law was
given (see Ps 110:4). Also His inauguration as High Priest occurred afterwards.
He did not begin serving as High priest until after the Law was taken out of the
way at the cross (see Zec 6:13).
Appoints the Son [appointeth, maketh, a Son].[ 147 ] The word "Son" is from
Psalm 2:7 (see notes on Heb 1:5; 5:5). Christ, the Son of God, is our High
Priest. His relationship to God as Son is another aspect of His superiority.
Who has been perfected forever [perfected, who is perfected, who has been, made perfect, consecrated, for evermore].[ 148 ] "Forever" is from Psalm 110:4 (see notes on Heb 5:6; 7:17, 21). Jesus was perfected in the sense that He became a perfect Savior and perfect High Priest (see notes on Heb 2:10; 5:9). As our High Priest, He is perfected forever both legally and officially.