Hebrews Chapter 7

apostle having made mention of Melchisedec 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 shew that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchisedec 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 (vv. l, 2). And then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for any thing 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 (vv. 2, 3). 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 (v. 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 Melchisedec, 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 (vv. 5, 6, 7). The Levites were mortal men that received tithes, but a testimony is bore to Melchisedec, that he lives (v. 9). Yea, Levi himself paid tithes to Melchisedec, since he was in the loins of his father Abraham when Melchisedec met him, and took tithes of him; and therefore must be greater than Levi (vv.9, 10).

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 Melchisedec, 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 (vv. 11, 12). 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 (vv. 13, 14). And that he is of the order of Melchisedec, 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 (vv. 15, 16, 17). Which lies in Psalm 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 (vv. 18, 19).

Moreover, the superior excellency of Christ’s priesthood to the Levitical one is shewn 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 (vv. 20, 21, 22). They were many, he but one they were mortal, and did not continue, he continues ever, having an unchangeable priesthood (vv. 23, 24). 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 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 (vv. 25). Wherefore such a 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 (vv. 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 (vv. 27, 28).

I. The Superiority of Christ’s Priesthood	4:14-7:28
A. Christ is Superior in His Position	4:14-16
B. Christ is Superior in His Qualifications	5:1-10
1. Aaronic Priesthood	5:1-4
2. Melchizedekian Priesthood	5:5-10
C. Third Warning: Danger of Not Maturing	5:11-6:20
1. Dulness of Hearing	5:11-14
2. Need for Maturity	6:1-8
3. Exhortation to Maturity	6:9-20
D. Christ is Superior in His Priestly Order	7:1-28
1. Description of Melchizedek	7:1-3
2. Superiority of Melchizedek	7:4-10
3. Imperfection of Aaronic Priesthood	7:11-28

Now the “writer” returns to his theme concerning Melchizedek in which he establishes the greatness of Melchizedek and the significance of his priesthood, thereby, illustrating the greatness of Christ’s priesthood. Here is began the “meat” of the Word compared to the “milk” of the Word.

1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

· “For this Melchisedec, king of Salem,” - Here the apostle again contributes in support of his argument to show the immeasurable superiority of Christianity over Judaism by the super-excellency of its Priest. Yet, there is nothing said of Melchizedek which proves him to be more than a man. Melchisedec was without father or mother, but since Scripture is silent concerning his genealogy and descent, it should be seen as on purpose, that he might be a more full and fit type of Christ. This verse confirms two things about Melchizedek: he was a king, and he was a priest.

Þ Genesis 14:1-20—1 Chedorlaomer king of Elam, and Tidal king of nations; 2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. 3 All these were joined together in the vale of Siddim, which is the salt sea. 4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim, 6 And the Horites in their mount Seir, unto Elparan, which is by the wilderness. 7 And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar. 8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim; With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five. 10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. 11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12 And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed. 13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram. 14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. 15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. 16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. 17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale. 18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

· “Priest of the most high God,” - Melchizedek was called and invested by God with his office, and was employed in His service.

· “Who met Abraham returning from the slaughter of the kings, and blessed him;” - (See Gen 14:18)... “and blessed him (Gen. 14:19) Through this blessing Melchisedec showed that he was a type of Christ because only God can bless or curse in the absolute sense.

Þ Genesis 14:18— “18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God”

Þ Genesis 14:19— “19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:”

2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

· “To whom also Abraham gave a tenth part of all;” - that is, tithes....or one-tenth of the spoils of the enemy to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God (J. Gill)...Abraham’s paying Melchizedek tithes was recognition of his exercise as priest.

· “First being by interpretation King of righteousness,” - this was Melchisedec’s proper name which signifies he was a type of Christ who is righteous...Melchizedek was first king of righteousness, “after that also”, king of peace.

· “And after that also King of Salem, which is, King of peace;” - the very word Melchizedek means “King of Righteousness,” while the name of his capitol (Salem-Jerusalem) signifies “peace.” This once again shadows or points to Christ for He has a kingdom of peace, a scepter of peace, a Gospel of peace, and are the sons of peace.

3 Without father, without mother, without descent ,having neither beginning of days, nor end of life; but made like unto the son of God; abideth a priest continually;

· “Without father, without mother, without descent,” - not of his person but of his priesthood...his father was not a priest, nor did his mother descend from someone that was of that office...nor did he have a predecessor or a successor. (See Heb. 5:1 for qualification of a priest). Melchizedek was priest of an order where natural decent was not regarded, an order free from the restrictions of the Levitical priesthood.

· “Having neither beginning of days, nor end of life;” - that is, there is no account which shows when he was born, or when he died, and in this he was a type of Christ, who has no beginning of days, was from the beginning, and in the beginning, and is the beginning, and was from everlasting. There was no restriction on the order of Melchizedek.

· “But made like unto the son of God;” - Christ as the son of God, existed before Melchizedek in order of time Melchizedek was a priest before Christ was. Melchizedek was “assimilated to the Son of God” as a type. First, as priest of the most high God, second as being a royal priest, third as being king of righteousness, fourth as king of peace, fifth as the one who blessed Abraham, sixth as the one who received the grateful gifts of God, seventh as not owing his priesthood to natural genealogy, eighth as abiding priest beyond Levitical limitations.

· “Abideth a priest continually;” - not in person, but in his antitype Christ Jesus...for there never will be any change of Christ’s priesthood, nor will it ever be transferred to another...Christ’s priesthood abides forever to make intercession for His people which is true of the order of Melchizedek.

4. With only a mention of him as a priest of “God Most High”…that he is a “type” of Christ.

4 Now consider how great this man was,unto whom the patriarch Abraham gave the tenth of the spoils;

· “Now consider how great this man was,” - The apostle here calls upon the Hebrews to attentively mark and seriously ponder the official dignity of this ancient servant of God...that is, “think how great this man Melchizedek.

· “Unto whom the patriarch Abraham gave the tenth of the spoils;” - To give tithes to another who is the servant of God is a token of official respect, it is the recognition and acknowledgment of his superior status. So how great must Melchizedek have been, and therefore how “great” must be that order of priesthood be compared to the Levitical. Three proofs of the eminence of Melchizedek are here identified:

5 And verily they that are of the sons of Levi, who receive the office of the 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:

· “And verily they that are of the sons of Levi,” - that is, who are the tribe of Levi, whose descent is from him. In this verse the apostle acknowledges that God had granted the Levitical priests the right to receive tithes from His people and thus the Levitical priests were set above all other Israelites.

Þ Numbers 18:21-24— “21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. 23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. 24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.”

· “Who receive the office of the priesthood,” - the Aaronic priesthood was wholly derived in its functions and privileges. But not so Melchizedek’s. He was under no law. He was “king,” as well as priest, and therefore belonged to a superior order.

· “Have a commandment to take tithes of the people according to the law,” - the Levitical priests took tithes from every tribe for their service by the commandment of God…they had no inheritance in the land.

· “That is, of their brethren, though they come out of the loins of Abraham:” - Not all of Abraham’s posterity were to receive tithes... the appointment to the office as priest was from God and thus the people were required to submit. Here in lies an important truth; God calls and equips whom He pleases to engage in His public service, and bids the rank and file of His people “obey them that have the rule over you and submit yourselves” (Heb. 13:17).

6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

· “But he whose descent is not counted from them” - That is, Melchizedek, whose genealogy is not reckoned from the Levites, nor from any that descended from the Levites.

· “Received tithes of Abraham,” - whereas the Levitical priesthood received tithes from the descendants of Abraham, Melchizedek, received tithes from the patriarch himself...this manifested Melchizedek’s superiority to Aaron and to Abraham.

· “And blessed him that had the promises.” - Melchizedek not only received tithes from Abraham, but he actually pronounced blessing upon him, which was further proof and evidence of his official superiority to the patriarch. The blessing was that of the Messiah that should spring from him, in whom all the nations would be blessed. There is an important practical lesson in verse 6...the one (Abraham) who had received the “promises” of God was now blest.

· “And without all contradiction the less is blessed of the better.” - This verse summaries the argument contained in verses 4-6. The apostle’s argument is: The person who accepts of priestly benediction from an individual acknowledges his spiritual superiority. So Melchizedek, as priest of the most high God, and with his blessing of Abraham, was therefore, greater than Abraham and so must be greater than those that sprung from Abraham (the Levites). Consequently, Christ, Melchizedek’s antitype, must be greater than the Levitical priesthood because He is from the order of Melchizedek.

8 And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth.

· “And here men that die receive tithes;” - The priests and Levites were mortal men, subject to death, and did not continue in the priesthood, by reason of death.

· “But there he [receiveth them], of whom it is witnessed that he liveth.” - However, Scripture makes no mention of the death of Melchizedek when it relates that tithes were paid to him; so the authority of his priesthood is limited to no time...there is perpetuity of his priesthood, and of his living antitype, Christ.

Þ Psalm 110:4— “4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

· “And as I may so say,” - with all truth and with great propriety and pertinence.

· “Levi also, who receiveth tithes,” - or the Levites who receive tithes according to the law of Moses.

· “Payed tithes in Abraham.” - the apostle here brings to a head his argument by pointing out that, virtually and representatively (not personally and actually), Levi himself had paid tithes to Melchizedek the principle of federal representation.

· “For he was yet in the loins of his father,” - that is, Levi and his whole posterity: which is to be understood seminally...So Levi was in the loins of Abraham when he met Melchizedek and paid tithes to him.

· “When Melchisedec met him.” - This proves that Melchizedek is greater than Levi, and much more Jesus Christ (being greater than Levi), who is a priest of his order, which is the grand thing the apostle has in view, is greater than the Levitical priesthood.

There are many things that will forever remain unanswered concerning Melchizedek. But we do know that Jesus is “a priest forever according to the order of Melchizedek,” as God swore He would be…

Þ Psalm 110:4— “4 Thee LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

The “writer” makes the point that Melchizedek is greater than Abraham and Levi! Understanding the greatness of Melchizedek helps prepare us to appreciate the superiority of Christ’s priesthood over the Levitical (Aaronic) priesthood.

The major theme in this epistle is the priesthood of Jesus Christ. As such, His humanity prepared Him to be “a merciful and faithful High Priest” (Heb. 2:17); He is the “High Priest of our confession” (Heb. 3:1); He is “a great High Priest who has passed through the heavens” (Heb. 4:4); He is a sympathetic High Priest, for He “was in all points tempted as we are, yet without sin” (Heb. 4:15); and, His calling as High Priest came from God Himself (Heb. 5:5-6).

Christ’s priesthood is unique. It is not according to the Levitical priesthood for He is not a priest in the order of Aaron [a priesthood that had its beginning with the giving of the Law through Moses at Mount Sinai]. Christ’s priesthood is “according to the order of Melchizedek who was a priest of “God Most High.”

Therefore, that Jesus would come to serve as a priest after the order of Melchizedek is not without significance and major implications regarding the efficacy of the Levitical priesthood and the law of Moses itself. Some of the significance and implications of Christ’s priesthood is described in Hebrews 7:11-19.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

· “If therefore perfection were by the Levitical priesthood,” - the Levitical was unable to bring in “perfection.” This is clear from the priests themselves. They were but men, mortal men, sinful men, and as such, imperfect; consequently their priesthood was imperfect. If the Levitical priesthood would have been “perfect” there would not have been the need of another priest to arise like Melchizedek. That one was foretold in Psalm 110:4 and has come proves the order of Aaron was lacking.

“Perfection” could not be produced by the Levites, and that a priesthood which did bring perfection must be superior. “Perfection” means “completeness” and in this context it speaks of making men acceptable to God.

· “(for under it the people received the law,)” - that is the ceremonial law which was carnal, mutable, and made nothing perfect. The Old Law with its priesthood could never fully reconcile man back to God

Þ Hebrews 10:1— “1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.”

Þ Hebrews 10:2-3— “2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year.”

Þ Hebrews 10:4— “4 For it is not possible that the blood of bulls and of goats should take away sins.”

Þ Hebrews 10:11— “ 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:”

· “What further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?” - Another priest was necessary because the law demanded righteousness, but fallen man was incapable of producing it…

Þ Romans 3:19,20— “19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”

Nor could the Levitical priesthood effect it. Thus the only hope lay outside of themselves.

Þ Romans 10:4— “4 For Christ is the end of the law for righteousness to every one that believeth.”

There was another priest promised and expected whose righteousness was greater than any the Levitical priesthood contained. Jesus coming as a priest after the order of Melchizedek implies that the Levitical priesthood, while having served a purpose for which it was intended [to foreshadow the sacrifice of Christ], was not able to provide man what he really needed.

12 For the priesthood being changed, there is made of necessity a change also of the law.

· “For the priesthood being changed,” - the Levitical priesthood was inadequate, incapable of producing “perfection.” Therefore, it was but a temporary institution, and they whose economy was connected with it must be set aside. Judaism as such, was now defunct...it had been utterly abolished.

1. the setting aside of the Mosaic system...the law and the Gospel could not mix. Works and grace are antithetical. Moses must disappear when Christ was revealed.

2. The ceremonial law was but for a time and was a shadow of good things to come which concerned the priesthood, and was made void by the priesthood of Christ...a putting to an end of the Levitical priesthood.

13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

· “For he of whom these things are spoken” - (Ps. 110:4) The argument of this verse, introduced by the “for” makes it plain that it is not the moral law which the apostle had reference to at the close of the preceding verse.

· “Pertaineth to another tribe,” - the apostle appeals to the fact that our Lord, according to the flesh, belonged not to the tribe of Levi, and therefore His sacerdotal office was not according to the Aaronic order. Jesus came from the tribe of Judah, not Levi.

· “Of which no man gave attendance at the altar.” - that is, no man took upon himself or exercised the priest’s office that was of the tribe of Judah...no man might lawfully do so. Moses had not authorized anyone from the tribe of Judah to serve as priest; indeed, God specifically forbid anyone other than a descendent of Aaron to serve as priest.

Þ Numbers 16:40— “ 40 To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.”

14 For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

· “For [it is] evident that our Lord sprang out of Juda;” - that is, it is evident that Jesus who is our Lord by creation, redemption, and the conquest of grace, sprung from the tribe of Judah.

Þ Genesis 49: 8-10— “8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. 9 Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

Þ 2 Sam. 7:12— “12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.”

Þ Isa. 11:1-5— “1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”

Þ Micah 5:2— “2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”

· “Of which tribe Moses spake nothing concerning priesthood.” - The apostle’s object is to render it conclusive that God’s raising up of a Priest out of the royal tribe, must necessarily exclude all the house of Aaron from sharing His office...there is now a change in the priesthood...the Messiah is not to be a priest of Aaron’s order, not being of the same tribe. A Change has occurred.

15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

· “And it is yet far more evident:” - What is it that is far more evident? A fact that cannot be denied.

· “For that after the similitude of Melchisedec there ariseth another priest,” - This is the third consequence that follows verses 1-10:

1. First, the Levitical priesthood was inadequate for it was unable to usher in “perfection”.

2. Therefore, the Levitical could only be temporary and everything connected with it must be set aside.

3. The priesthood of Christ must be radically different and immeasurably superior to the Levitical order.

What was far more evident? The Levitical priesthood and economy was now obsolete. God would not own two separate and different priesthoods, the former and inferior must give place to the Superior. This is emphatic...”another priest” of a totally different order arising in Christ would supplant the Aaronic order.

16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

· “Who is made,” - that is, was made a priest duly constituted and appointed.

· “Not after the law of a carnal commandment,” - the Levitical priesthood was performed by carnal men of the flesh, or mortal. Therefore, their priesthood was only concerned with the temporal external things.

· “But after the power of an endless life.” - that is, either the Gospel of which Christ is the priest which is called life or the endless life of Christ. Thus the contrast between Aaron and Christ is that of a mortal man and “The King eternal, immortal, invisible.”

Þ 1 Timothy 1:17— “ 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.”

17 For he testifieth, Thou [art] a priest for ever after the order of Melchisedec.

· “For he testifieth,” - The words of the Holy Spirit through David (Ps. 110:4) are here appealed to by the apostle in support of what he said. All of the points that the apostle has made previously are supported by another testimony.

· “Thou [art] a priest for ever after the order of Melchisedec.” - The priesthood of Christ was, in the mind of God in eternity. It was so because God called forth Melchizedek, and invested him with his office in such a manner that he might be a fit shadow of Christ.

18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

· “For there is verily a disannulling of the commandment” - The reference here is to the entire system of the Mosaic institutions. It was of Divine appointment and authority that the Levitical priesthood was called, yet it was a carnal one.

· “Going before” - that is, with respect to time being before the Gospel or before the covenant of grace and was a type or shadow of the good things to come...this “commandment” was that which regulated the worship of God and obedience to Him prior to the Gospel...but this has now been canceled and a new law of worship has been given. It has been canceled because Christ fulfilled it. Jesus abolished it in His death on the cross.

Þ Ephesians 2:14-16— “14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:”

Þ Colossians 2:14-16— “14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. 16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:”

· “For the weakness and unprofitableness thereof.” - the ceremonial law was weak; it could not expiate or atone for sin, in the sight of God. It could only remove the guilt of sin from the conscience, but there was still a remembrance of it. The ceremonial law was a type fulfilled in Christ and therefore has no further profit.

The significance of Christ’s priesthood has powerful implications. With the Law annulled, it is folly to seek justification by the Law; it also explains why we should not go to the Old Law to find authority for the work, worship, and organization of the church.

19 For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God.

· “For the law made nothing perfect,” - the law did not make the church-state perfect, it did not make the worship of God perfect, it did not perfect the promises given to Abraham in their accomplishment, it did not make a perfect covenant between God and man; it had a shadow, an obscure representation, of all these things, but it made nothing perfect. Therefore, none of the priests were made perfect by the law...there was no salvation or righteousness made perfect.

· “But the bringing in of a better hope [did];” - When a sufficient discovery had been made of the insufficiency of the law to make things “perfect”, God introduced that which did. The “hope” is Christ and His Gospel administration. Here we find the keyword of this epistle: “better.” Our hope in drawing near to God is now “better” than before.

· “By the which we draw nigh unto God.” - “we draw nigh unto God” spiritually because of the pre-eminence of our “hope,” Jesus Christ...by nature we were “alienated from the life of God”

Þ Ephesians 4:18— “18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:”

Þ Ephesians 2:13— “13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”

In consequence wherefore both believing Jews and Gentiles “have access by one Spirit unto the Father.”

Þ Ephesians 2:18— “18 For through him we both have access by one Spirit unto the Father.”

Everything which kept us at a distance from God has been removed by the bringing in of the “Better Hope.”

Because Jesus is “ a priest forever according to the order of Melchizedek, our hope for drawing near to God is exceedingly better. The Levitical priesthood does not provide what man really needs [access to God]. There has been a change in the Law; indeed, it has been replaced with a new covenant. In Jesus we now can approach the throne of grace boldly.

Here we find the climatic comparison of Christ’s priesthood to that of the Levitical priesthood.

· “And inasmuch as not without an oath [he was made priest]:” - Christ, our better hope, concerning His priesthood is said to be brought in by an oath of God. The oath was extended by God due to the dignity of Christ’s person...in all things Christ must have the pre-eminence...that which was connected with an oath can never be changed or cease to be operative as the Levitical priesthood had...God’s oath is unchangeable because God is immutable.

21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:)

· “For those priests were made without an oath;” - The priests of the tribe of Levi, and of the order of Aaron, were installed into their office, and invested with it, without an oath...there is no permanence in such an office. Whereas, the oath of God is the open declaration of His eternal purpose and unchanging decree.

· “But this with an oath” - that is, Christ was made a high-priest with an oath, even an oath from God. A promise joined with an oath confirms the “immutability of God’s counsel concerning the priesthood of Christ.

· “By him that said unto him,” - (See Ps. 110:4) to David the penman of the Psalm in which God said.

Þ Psalms 110:4— “The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.”

· “The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:” - this proves that God swore that Christ would be a priest, and continue to be a priest. It should be particularly noted that God never solemnly interposed Himself with an oath with respect unto privilege or mercy that in each instance it had Christ in view.

· “By so much was Jesus made a surety of a better testament.” - There may be a two fold design in these words:

1. That Christ’s being made a priest by an oath, made Him fit to be the surety of a better testament.

2. That the testament whereof He was the surety, must needs be better than the other; because He who was the surety of it was made a priest by an oath.

The Greek work for “surety” properly means “bondsman:” One who pledges his name, property or influence, that a certain thing shall be done. A “surety” is one who agrees to undertake for another who is lacking in ability to discharge his own obligations. In view of this, Christ agreed to undertake for His people, fully pay all their debts, and completely satisfy every demand which God had against them. It is the Surety by the Divine oath which gives stability unto the testament or covenant.

23 And they truly were many priests, because they were not suffered to continue by reason of death:

· “And they truly were many priests,” - there were many common priests under the Levitical system at any given time; however, there was only one high priest but with a long line of succession...but Christ is the one and only high priest; there is no other because there is no need for another [“many priests” were required by “reason of death”].

· “Because they were not suffered to continue by reason of death:” - death puts a stop to men’s works...no office no matter how sacred is exempt from death. These were but men, sinful men, and as such died; and their discontinuance by reason of death shows the imperfection of their priesthood.

24 But this [man], because he continueth ever, hath an unchangeable priesthood.

· “But this [man], because he continueth ever,” - Though Christ died, death did not stop Him from continuing as it did other men: Christ was forced to die and died voluntarily. Although His death was short, it was a branch or part of His priestly office.

· “Hath an unchangeable priesthood.” - Christ’s priesthood will never become antiquated or give place to another. Because Christ lives His priesthood lives and continues forever...Christ sits as priest upon His throne and His priesthood always continues.

25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

· “Wherefore he is able also to save them to the uttermost” - Christ is able to save to the uttermost because He continues forever, and has an unchangeable priesthood. This is not to be understood of temporal salvation, nor of providential favors, but concerning spiritual and eternal salvation.

The word “save” denotes some evil and danger from which deliverance is secured...this is sin. The way in which God has designed to save his people, is by the discharge of Christ’s priestly office. And God is able to save to the uttermost due to the perfection of Christ...so nothing is wanting in regards to our salvation.

· “That come unto God by him,” - This clause defines who are the partakers of His salvation. Had it been the will of the Father to save the whole world then in the exercise of His power He would have done so without the slightest loss of omnipotence. Yet, all are not saved by Him, therefore, all were not meant to be saved. To come to God means:

Þ Hebrews 11:6— “6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

Þ Hebrews 10:1, 22— “1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect…. 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

· “Seeing he ever liveth to make intercession for them.” - Christ ever lives as God, He is the living God...although He died as man, He is risen from the dead, and will not die again, whereas, He lives as Mediator and Redeemer.

So stupendous is the work of saving believers unto the uttermost, it is necessary for the Lord Jesus (our High Priest), to live a mediatory life in heaven for the perfecting and accomplishing thereof. It is indeed generally acknowledged by professing Christians that sinners could not be saved without the death of Christ, but that believers could not be saved without the resurrection-ministry of Christ is at large rarely considered.

26 For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

· “For such an high priest became us,” - Christ is suitable to us and fulfills our case and necessities...He is every sense all that is required for us. In this sense, the apostle shows that in order for sinners to come unto God, they have need of an High Priest to encourage and enable them to do so.

· “[who is] holy,” - Christ is holy by nature, originally, perfectly, and completely...therefore, His holiness far exceeds the holiness of any other priest. Christ due to His holiness has entered the holy of holies for us or has appeared there on our account.

· “Harmless,” - Christ is without any moral corruption in His nature, He is without guile in His mouth, or malice in His heart...His character chiefly regards the innocence and holiness of his life by which He far exceeds the character and life of the priests of the law.

· “Undefiled,” - Christ is untouched by the sin of Adam, hence He was more excellent than the priest of the law.

· “Separate from sinners,” - Though Christ lived amongst sinners, He was infinitely apart from them, in nature and character, motive and conduct.

· “And made higher than the heavens;” - This refers to the present place and state of our High Priest. He was for a season made lower than the angels in the discharge of His office. But He abode not in that state and was “made higher than the heavens.” By being our High Priest, and as our High Priest He was made higher than the heavens.

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

· “Who needeth not daily, as those high priests,” - the priests of the law were sinners, Christ was not ... The design of the apostle is to show that Christ was infinitely well-pleasing unto God, and because He was under no necessity to sacrifice for Himself, the offering which Christ made for His people is of eternal validity.

· “To offer up sacrifice, first for his own sins, and then for the people’s:” - the priests of the Law had to offer sacrifice for their own sins on the Day of Atonement. This is one reason why there was imperfection and insufficiency in the sacrifices of the former priests. However, Christ needed not offer sacrifices for his own sin, nor could He, for He had none of His own... what He had was by imputation only.

Þ Leviticus 16:6, 11, 15, 16— “6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house…11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:…15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:…16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

· “For this he did once, when he offered up himself.” - Whereas Christ, being perfect, needed no sacrifice for Himself; and His offering being perfect, there is no need for any further one. On the other hand, the priests of the law did not offer themselves, but what was inferior to themselves and that could not take away sin and thus had to be repeated. Christ’s offering shows the perfection and fullness of His priesthood, and the preference of it to the Levitical priesthood.

28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore.

· “For the law maketh men high priests which have infirmity;” - there are five basic things we know of the priests:

· “But the word of the oath, which was since the law [maketh] the Son,” - that is, the word that declared Christ a priest was annexed with an oath from God. The law of Moses constitutes priests that were changing continually. But the word which came with the oath after the law, consecrated forevermore as High Priest who is the Son.

· “Who is consecrated for evermore.” - Christ is perfect in His obedience and sufferings and is a priest forever.

In Hebrews 7:28, we find a summary statement that contrasts the two priesthoods. The “law,” upon which the Levitical priesthood derives its authority, appoints men who “have weaknesses”; they are sinners themselves, and death terminates their service. Also, their sacrifices cannot truly remove sin, so these sacrifices had to be repeated daily and yearly. On the other hand, the “oath”, given after the law is the basis of Christ’s priesthood which appoints the Son whom has been perfected forever as our superior High Priest.

Commentary on Hebrews, by John Gill