Hebrews Chapter 7
By
Jim Bomkamp
1. VS 7:1-3 - “7:1 For this Melchizedek, king of Salem,
priest of the Most High God, who met Abraham as he was returning from the
slaughter of the kings and blessed him, 2 to whom also Abraham apportioned a
tenth part of all the spoils, was first of all, by the translation of his name,
king of righteousness, and then also king of Salem, which is 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, he abides a priest
perpetually.” -
Melchizedek was both the king of
1.1.
In this chapter, the author
seeks to establish the God ordained authority of Christ's priesthood, which is
according to the order of Melchizedek.
1.2.
Having finished his
digression in chapter 6 concerning the dullness of hearing of the Jewish
Christians, the author now continues upon the great theme which is to occupy
the major portion of the book of Hebrews:
The high priesthood of Jesus.
Having already shown the reality of the high priesthood of Jesus, he now
proceeds to show its excellence over that established by the Law of Moses.
1.2.1. The author seeks to show initially that Melchizedek was a priest
superior to Aaron and the Aaronic high priesthood. This occupies the first ten verses of this
chapter.
1.3.
These statements concerning
Melchizedek have led to many conclusions concerning him. It is apparent that he came out of nowhere,
having no parentage, or birth, or death, and, that we know nothing of him except
for three verses in Genesis 14, and a prophecy in Psalm 110 of the Messiah who
was to be a priest forever after the order of Melchizedek.
1.4.
One thing to notice is that
it appears very plain that Melchizedek and the Son of God are two different
persons. Melchizedek is said to have
been "made like unto the Son of God;"
and the Son of God is said to have been "made a High Priest after
the order of Melchizedek." This
would not seem to leave open the interpretation that Melchizedek was actually
an Old Testament appearance of Christ in human form.
1.5.
Also, "
1.6.
Melchizedek though was not
only a king, but a priest in
1.7.
Since Melchisidek is a type
of Christ, then Jesus must also be the One who is “King of Righteousness” and
“King of Peace.” Jesus is completely
holy and righteous, and He brings men to have peace with God.
1.8.
As a priest, Melchizedek
blessed Abraham, and as a king his blessing came clothed with honor and
power. It is the glory of Christ as the
Priest-King that our epistle unfolds to us.
1.9.
The wording here concerning
Melchizedek as a "priest of the most high God" seems to be used to
distinguish him from the priests of the false deities, and probably also to
intimate that he was the priest of a religion in which God was not made known
as the God of a particular people, but in which He was viewed in His common
relation to all mankind. This would be
the result of Melchizedek's existence being at a time prior to the giving of
the Law of Moses and the resultant covenant of God with the people of
1.10.
All that we know about the
encounter between Abraham and Melchizedek is that on this occasion "he
blessed Abraham." He solemnly
declared that Abraham was blessed of God, and an object of God’s peculiar favor
and care. And, Abraham gave a tithe of
all His spoils to Melchizedek.
1.11.
The main fact that the
author wishes to establish here is that Abraham "acknowledged"
Melchizedek as a priest, and therefore Abraham gave to Melchizedek 1/10th of
all his spoils, and that Melchizedek in his priestly duties blessed
Abraham.
1.12.
Its not unlikely that
because of the remarkable justice of Melchizedek he owed his name ("King
of Righteousness" and "King of Peace"), and, that his capital
was called "
1.13.
This Melchizedek, as verse 3
states, was "without father, without mother, without descent" or
genealogy, "having neither beginning of days, nor end of life; but, made like unto the Son of God, abides a
priest continually." So, this is
why we say that he sort of came out of nowhere.
1.14.
God had prepared in
Melchizedek a wondrous prophecy of His Son, whose right to the priesthood lay
in no earthly birth, but in His being the Son of God from all eternity.
1.15.
If Melchizedek was a man (as
I believe) and not Christ Himself, there is no doubt that he began and ceased
to live, however as a priest he did not belong to that order which had a fixed
period for commencing, and a fixed period for concluding, their priestly
existence. The Levitical priests were
allowed at the age of twenty-five years to minister to their officiating
brethren; at thirty they entered into
the services of the priesthood; and, at
fifty there was an end of their priestly services. Yet, Melchizedek lived at a time when there
was no law and fixed order of things.
His priesthood was most likely commensurate with his life.
1.16.
In verse 3 where it says,
"he abides a priest perpetually," many have assumed the Son of God is
being spoken of there. However, the
meaning seems to be that Melchizedek continued a priest during the whole of his
life. He did not as the Levitical
priests have an appointed period to cease to minister.
1.17.
That word "for
ever" that we see in the expressions "priest for ever," eternal
salvation," "eternal redemption," "perfected for ever"
not only signifies without end, but infinitely more. God is the Eternal One; His life is eternal life. Eternal is that which is divine, in which
there is no change or decay, but everlasting youth and strength, because God is
in it.
1.18.
If we will spiritually
apprehend the “everlasting-ness” of the priesthood of Christ, as communicated
here and which maintains an everlasting, unchangeable life in us, it will lift
our inner experience out of the region of effort, and change, and failure, into
the rest of God, so that the immutability of His counsel is the measure of that
of our faith and hope.
1.19.
Since He will remain our
faithful high priest for eternity, we ought to never be afraid to come to Him
because of failure or the fear of rejection.
He loves for us to come to Him, as it is that for which He died and also
for which lives!
1.20.
By receiving us and our
sacrifices to God this shows us that we are accepted by God. There is great encouragement in being
accepted by the Lord, is there not?
2. VS 7:4 - “4 Now observe
how great this man was to whom Abraham, the patriarch, gave a tenth of the
choicest spoils.” - The author tells us to observe how great this
man Melchizedek was
2.1.
In this verse the author’s
argument is that Abraham acknowledged the religious superiority of Melchizedek
to himself.
2.2.
If we rightly apprehend the
greatness of Melchizedek, it will help us to understand the greatness of
Christ, our High Priest.
2.3.
Abraham, was looked upon by
the Jews as the greatest of their patriarchs as he had been the first one
called by God and given covenant promises.
He whom Abraham acknowledged as his religious superior must then have
been a more dignified character than Abraham.
2.4.
Abraham's giving of his
tithe to Melchizedek implied that he considered and honored Melchizedek as the
"priest of the most high God."
2.5.
Abraham had tremendous
dignity. He was the founder of the
Israelite nation, the father of the people whom God chose to be the
depositories of His revealed will – thus the means of preserving true religion among
mankind. To Abraham were given promises
of peculiar privileges regarding his posterity.
2.6.
If the queen of
2.7.
It is interesting to note
the connection between the blessing received by Abraham and the giving of the
tithe by Abraham. Tithing (or giving) to
the Lord is our acknowledgment of God's right to all that we are. The connection to blessing and tithing (or
giving) may be more closely related than we think.
2.8.
It is good to remember that
the work of the High Priest, is simply to bring “blessing.” Learn to think this of Jesus, and seek to
have a great confidence that He delights to bless. He is a fountain of blessing; rejoice greatly in this and trust Him for it.
2.9.
We Christians need to
realize how ‘great’ of a high priest we have in Jesus. His priesthood, including its roles and
duties, can only be described in terms of “greatness.”
3. VS 7:5-7 - “5 And
those indeed of the sons of Levi who receive the priest’s office have
commandment in the Law to collect a tenth from the people, that is, from their
brethren, although these are descended from Abraham. 6 But the one whose
genealogy is not traced from them collected a tenth from Abraham, and blessed
the one who had the promises. 7 But without any dispute the lesser is blessed
by the greater.” - The author tells us that just as the Levites
collect a 10th from the Jewish people, so Melchizedek collected a 10th
from Abraham, and thus the greater blessed the lesser
3.1.
No person among the
descendants of Abraham equaled their great forefather Abraham. In the person of Abraham the whole legal
economy did homage to another, a more spiritual economy, in the person of
Melchizedek. This was a higher honor
than if Moses and Aaron had paid tithes to Melchizedek. It was equivalent to David and Solomon, and
all the illustrious prophets, and priests, and kings of Israel, doing homage to
Melchizedek in his priestly character.
3.2.
The gist of the argument in
these verses is that though it is a high honor for the Jewish high priests to
perform their many priestly duties, Melchizedek enjoyed a far higher honor in
being acknowledged as a priest by Abraham, the patriarch, himself.
3.3.
In verse 6 the phrase
"him whose genealogy is not traced from them" refers to the fact the
Melchizedek was not a blood descendant of the Levitical or Aaronic
priests. He was without beginning of
days or end of life, as we read earlier.
4. VS 7:8 - “8 And in
this case mortal men receive tithes, but in that case one receives them, of
whom it is witnessed that he lives on.” - In the Levital priesthood mortal men receive
tithes but in the case of Melchizedek, he lives on
4.1.
This is a difficult verse
because it seems to say that the Levitical priests were mortal, and would
therefore die as mortals, but Melchizedek never died, not being a mortal. Taking this interpretation, many have
therefore believed that Melchizedek was actually Christ. However, I think that the best explanation is
simply that the implication of the Levitical priests being mortal men is that
their priesthood was temporary, but Melchizedek's priesthood which existed
before the Law, was perpetual.
4.2.
This interpretation then
would help us interpret Psalm 110 where it is written "Thou shalt be a
priest forever, according to the order of Melchizedek:" Melchizedek was a priest all his life, and
Thou shalt be a priest all Thy life.
5. VS 7:9-10 - “9 And, so
to speak, through Abraham even Levi, who received tithes, paid tithes, 10 for
he was still in the loins of his father when Melchizedek met him.” - Through Abraham even Levi
paid tithes to Melchizedek
5.1.
In these verses the author shows
the superiority of Christ's priesthood to the Levitical priesthood by saying
that Levi himself actually gave homage to Melchizedek through Abraham when he
tithed to Melchizedek, since Levi was a descendant of his patriarch Abraham.
5.2.
Levi then was paying tithes
to Melchizedek when Abraham paid them.
6. VS 7:11 - “11 Now if
perfection was through the Levitical priesthood (for on the basis of it the
people received the Law), what further need was there for another priest to
arise according to the order of Melchizedek, and not be designated according to
the order of Aaron?” - If the Levitical priesthood perfectly met
mankind’s needs, then why would the scripture prophesy of another priesthood to
come, that of the Messiah which would be according to the order of
Melchizedek ( Psalm 110 )
6.1.
The prediction that a
perpetual priest was to arise after the order of Melchizedek is a proof of the
inferiority of the priesthood that came after it. Considering the aims a priesthood is to
accomplish in securing atonement of our sin and reconciliation to God and His
favor, this is understandable.
6.2.
Only Jesus can quiet the
guilty conscience (which He will wash clean) and give peace to the mind, bring
spiritual transformation of character, permanent, everlasting happiness.
6.3.
The imperfection of the
priesthood of Levi and Aaron really is just a reflection of the imperfection of
the Law of Moses itself. Indeed the law
"made nothing perfect" as it was only a shadow of what was to
come. The law could only bring death, never
life.
6.4.
Only Jesus can bring life to
us, since in Him we can continually dwell before the throne of heaven. The Aaronic high priest's entering only once
a year into the Holy of Holies, and that only for a few moments, served mostly,
as we see in chap. 9:7,8, to teach the people that the way into the Holiest was
not yet opened, for this they would have to wait.
6.5.
Of a life lived in the
Holiest of All, of a continual dwelling in God's presence and fellowship with
Him there, of a communication to the people of the power of a life within the
veil, of all this there was no thought to the Israelite who practiced Judaism.
6.6.
If we will come to Jesus
when we are in need of grace and mercy, He will be faithful to give us what the
Old Testament priests could not give: a
quiet conscience, peace to the mind, a spiritual transformation of character,
and permanent everlasting happiness.
7. VS 7:12 - “12 For when
the priesthood is changed, of necessity there takes place a change of law also.” - A change in priesthoods
necessitates a change in law
7.1.
The argument in this verse
is that if a person, by divine appointment, filled the office of the priesthood
who does not answer to the description given of a priest in the Law, that is,
if he belongs not to the class to which, by that law, the priesthood is
restricted (Aaron’s descendants), then it is perfectly plain that He who
enacted the law has annulled it.
7.2.
Jesus Christ's being a
priest, is a clear proof that the Mosaic law concerning the priesthood is
abrogated. We are now under a new law
then, the "law of the spirit of life of Christ Jesus," not the law of
death and condemnation.
7.3.
In chapter 8, the author
will discuss the New Covenant which was enacted through Christ.
8. VS 7:13-14 - “13 For
the one concerning whom these things are spoken belongs to another tribe, from
which no one has officiated at the altar. 14 For it is evident that our Lord
was descended from Judah, a tribe with reference to which Moses spoke nothing
concerning priests.” - Jesus Christ descended from the tribe of
Judah, a tribe which according to the Mosaic Law was not to be in the lineage
of the priests
8.1.
These words, "He of whom these things are
spoken," refers to the words of the divine oath, "Thou art a Priest
for ever, after the order of Melchizedek."
8.2.
Jesus, was born of the tribe
of Judah, a tribe which though distinguished by royal honors, was excluded from
the honors of the priesthood, as were all of the other tribes but Levi and the
descendants of Aaron.
8.3.
There are numerous
prophesies in the Old Testament of the Messiah being a descendant of David, who
was not of the tribe of Levi but rather of Judah. However, Psalm 110 prophesied that the
Messiah to come was to be a perpetual priest, not of Aaronic or Levitical
descent, but according to the order of Melchizedek. And, as such Jesus’ priesthood, which comes
from the tribe of Judah, is superior and supersedes the Aaronic and Levitical
priesthoods.
9. VS 7:15-17 - “15 And
this is clearer still, if another priest arises according to the likeness of
Melchizedek, 16 who has become such not on the basis of a law of physical
requirement, but according to the power of an indestructible life. 17 For it is
witnessed of Him, “Thou art a priest forever According to the order of
Melchizedek.”” - Jesus’ qualification to be a priest according
to the order of Melchizedek is based upon the fact that He is immortal and thus
He can be that one prophesied who would serve as a priest forever ( perpetually
)
9.1.
Before we study these verses
we ought to ask ourselves what are the implications of a priesthood which is
characterized as endless, indissoluble, and eternal?
9.1.1. The Levitical priesthood is a law of a carnal commandment. It was a law whose details referred to
carnal, i.e., to external and perishable, things. It referred to natural descent, to physical
and material qualifications, to external observances, to bodily purifications,
in one word, to "things seen and temporal."
9.1.2. However, the priesthood of the person mentioned in the 110th Psalm was
not constituted in corresponding to this law, but rather with "the power
of an endless," or indissoluble, "life." The person spoken of is not a mortal man, but
"the King eternal, immortal, and invisible," the One who sits upon
the throne of heaven, at the right hand of His Divine Father. His priesthood has a correspondence to His
immortal life.
9.2.
The words, "this is
clearer still," in reference to the author’s argument in this verse, point
to the fact that considering the superiority of Christ's priesthood to the
Levitical, we only need to look at the fact that the Aaronic and Levitical
priesthoods corresponded to physical requirements whereas Christ's priesthood
corresponds to His immortal constitution.
10.
VS 8:18-19 - “18 For, on the one hand, there
is a setting aside of a former commandment because of its weakness and
uselessness 19 (for the Law made nothing perfect), and on the other hand there
is a bringing in of a better hope, through which we draw near to God.” - The Law of Moses is set aside
because of its weakness and because Jesus and the covenant He brings to us
gives us a better hope that causes us to draw near to God
10.1.
The Old Testament Law is
described here as weak, useless, and making nothing perfect.
10.2.
The one end of the epistle
the author reveals here in verse 19 is that through Christ's priesthood we
Christians have a better hope than the Jew, through which we may continually
draw near to God.
10.3.
We are told in this book to
always come boldly before the Throne of Grace in the Heavenly Holy of Holies
since we have full assurance of being received.
10.4.
As opposed to the Old
Testament Law, the blood of Jesus is powerful, effectual, and perfects our
hearts and consciences, through its cleansing power.
11.
VS 7:20-22 - “20 And inasmuch as it was not
without an oath 21 (for they indeed became priests without an oath, but He with
an oath through the One who said to Him, “The Lord has sworn And will not
change His mind, ‘Thou art a priest forever’”);
22 so much the more also Jesus has become the guarantee of a better
covenant.” - Jesus’ priesthood was entered in with an oath
by the Lord making it superior to the Levitical and Aaronic priesthoods
11.1.
The oath in reference here
is found in Psalm 110:4, the Psalm from which most of the author’s arguments
about Jesus’ priesthood originate, “4 The Lord has sworn and will not change His
mind, “You are a priest forever According to the order of Melchizedek.””
11.2.
These verses use the
solemnity of the institution of the priesthood of our Lord as a proof of its
superiority to the Aaronic and Levitical priesthoods. This fact is argued from the point of view
that He was constituted a priest by a divine oath, while they were constituted
priests without a divine oath.
11.3.
God's swearing with an oath
confirms the utmost importance of what He is saying: in this case that the Messiah shall be a
priest forever according to the order of Melchizedek.
11.4.
God has sworn, and for this
reason Jesus is the guarantee (or surety) from God of a better covenant.
11.5.
The oath of God marks both
the importance and the perpetuity - the immutability - of the order of things
to which it refers. That new economy
prophesied must then be a high and holy one indeed with regard to which Jehovah
swears, and, this circumstance must elevate it far above every other
economy.
11.6.
The oath of God also marks
the stability of the economy. God is
never represented in Scripture as swearing to anything but what is fixed and
immutable. For, He shall not repent from
any of His oaths.
12.
VS 7:23-24 - “23 And the former priests, on
the one hand, existed in greater numbers, because they were prevented by death
from continuing, 24 but He, on the other hand, because He abides forever, holds
His priesthood permanently.” - Jesus’ priesthood is superior because of the
fact that He abides as a priest forever however those priests were mortal and
thus by dying off they existed in great numbers
12.1.
In these verses the author
argues the superiority of Christ's priesthood because of its permanence. The Jewish priests were prevented from
continuing as priests due to their mortality.
12.2.
The Jews reckon there were
about a hundred high priests from Aaron to Phineas, the last of them, who
perished in the destruction of the temple by the Romans.
12.3.
This constant change of
priests, occasioned by death, showed the "weakness and
unprofitableness" of the Jewish priesthood. Thus, it was of a temporal and worldly
nature, subject to the law of mortality, and did not extend its influence to
the concerns of the world to come. All
that depended on that priesthood was in a state of imperfection and mutability
(changeableness).
12.4.
However, Jesus, the One to
whom the prophesy speaks, because He continues forever, has an unchangeable
priesthood. Jesus, the One to whom the
Psalmist is speaking is not a mortal man, but the only begotten Son, who sits
and reigns along with His Father. He has
no successor as priest, there is no need for one. He is "the first and the last, and the
Living One." Though Jesus died, He
now lives for evermore, having the keys of death and of the unseen world.
13.
VS 7:25 - “25 Hence, also, He is able to
save forever those who draw near to God through Him, since He always lives to
make intercession for them.” - Because Jesus’ lives forever and his priesthood
will last forever then He is able to save forever those who come to God through
Him
13.1.
From the previous discussion
of the perpetual endurance of our Lord's priesthood the author draws an
inference illustrative of its superiority to the Levitical priesthood: "He is able to save forever those who
draw near to God through Him, since He always lives to make intercession for
them."
13.2.
The context of this verse
seems to set the meaning that He is able to save forever, for all time, those
who draw near to Him. Some would
interpret this to mean the degree to which He is able to save us from sin and
its consequences (which is a truth), but the context points to the former
interpretation.
13.3.
The words "always lives
to make intercession for them" actually seems to refer to Christ
interposing on our behalf by presenting prayer to God on our behalf. Intercession normally refers to prayer. And, in our case Christ prays for us and is "our
advocate with the Father, Jesus Christ the righteous."
13.4.
We Christians need to realize
that since His priesthood is forever, He can save completely, that is there
need never be a moment in which the experience of His saving power is
intermitted, in which the salvation He has wrought does not save.
13.5.
From Psalm 121:3,4 we see
that God never gets tired or sleeps, thus Jesus abides a priest by the power of
an endless life (with no intermission), in the youthful and unending energy
only possessed by God Himself.
Therefore, without ceasing there streams forth from Him to the Father
the prayer of His love for every one and every need of those that belong to
Him. His very person and presence is
that prayer for He sees Himself closely inseparable and identified with those
He calls His brethren. Without ceasing,
there streams forth from Him to each member of His body the grace for timely
help when they are in need.
14.
VS 7:26-28 - “26 For it was fitting that we
should have such a high priest, holy, innocent, undefiled, separated from sinners
and exalted above the heavens; 27 who does not need daily, like those high
priests, to offer up sacrifices, first for His own sins, and then for the sins
of the people, because this He did once for all when He offered up Himself. 28
For the Law appoints men as high priests who are weak, but the word of the
oath, which came after the Law, appoints a Son, made perfect forever.” - It was fitting that we should
have such a high priest as Jesus
14.1.
What characteristics should
a good and faithful high priest possess?
In these final verses of chapter 7, the author demonstrates the Lord's
superior priesthood compared with the Levitical by showing Christ's superior
qualifications.
14.1.1.
Men need a high priest
possessed of certain qualifications.
Every kind of high priest will not suit their circumstances. The high priest they need must effectually be
their surety and gain for them the great end of brining them to God. He must be "holy, harmless, undefiled,
separate from sinners, and made higher than the heavens."
14.1.2.
The original word for
"holy" used here is an unusual one and in a general way refers to
being pious. The priest we need is one
who is really perfectly pious - one who "loves the Lord with all his heart,
and strength, and soul, and mind," and who shows that he does so by a
corresponding conduct.
14.1.3.
The high priest we need must
be "harmless," one who has never violated the laws either of justice
or of mercy, who "loves his neighbor as himself."
14.1.4.
Further still, this high
priest must be "undefiled" and free from every tendency to
intemperance and impurity.
14.1.5.
Our high priest also must be
"separate from sinners."
14.1.5.1. This phrase seems to be a combination of the three that precede
it.
14.1.6.
By his perfect piety,
justice, benevolence, and personal purity, he must be "separated from
sinners;" i.e. he must not be a sinner - he must not belong to that class
of moral beings. But we know of mortals
that "all have sinned and fallen short of the glory of God." That is, except the Son of God, who knew no
sin.
14.1.7.
But, absolute perfection of
character is not the only requisite in a high priest suited to our
circumstances: he must be possessed also
of dignified station, or high authority, of unlimited power.
14.1.8.
He must be "made higher
than the heavens."
14.1.8.1. These words plainly imply that his elevation above the heavens is
something conferred on him.
14.1.8.2. It intimates that our high priest must be beneath the heavens in order
to the discharge of some of the functions of his office, and that, in consequence
of the successful discharge of them, he must be exalted far above the heavens
for the successful discharge of other functions, and for the gaining the grand
object, the ultimate end, of his office.
14.1.9.
This one must not need to
often offer sacrifices for his own sins, then for the sins of his people.
14.1.9.1. Jesus who Himself being sinless, is both priest and "victim,"
for He "offered up Himself" for our sins.
14.1.9.2. This is the first mention of the sacrifice of Christ, by which He
procured for us the pardon which He now as our faithful high priest procures
for us from the Father. In contrast with
the "daily" ever-repeated sacrifices, He accomplished all when
"He offered Himself once."
14.1.9.2.1.
The word "daily"
used here concerning the Aaronic high priest's sacrifices for his own sins,
just does not fit into reality unless it is meant simply to refer to the
repeatedness of the act. The high
priests did not offer up any sacrifices for their own sins every single day. A morally imperfect high priest could not
successfully perform the function of expiation for others. The person who interposes with God in the
room of another must himself be on good terms with God. But, these "often offered"
sacrifices proved that they were not perfect sacrifices, they "did not take
away sin." For, as the author
afterward argues, "then would they not have ceased to be offered, because, that the worshippers once purged
should have had no more conscience of sins?
But in those sacrifices there is a remembrance again made of sins ever
year."