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;
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;
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.
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
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:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
And without all contradiction the less is blessed of the better.
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
For he was yet in the loins of his father, when Melchisedec met him.
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?
For the priesthood being changed, there is made of necessity a change also of the law.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
And inasmuch as not without an oath he was made priest:
(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:)
By so much was Jesus made a surety of a better testament.
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he continueth ever, hath an unchangeable priesthood.
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.
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
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.
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.
Hebrews 7 delves into the profound significance of Melchizedek, a figure shrouded in mystery yet pivotal in understanding the supremacy of Jesus Christ's priesthood. This chapter marks a crucial point in the book of Hebrews, expanding on the initial mention of Melchizedek in chapter 5 and laying the groundwork for the extended discussion on Christ's ultimate and perfect fulfillment of God's promises, a theme that continues through chapter 10. The author skillfully contrasts the Levitical priesthood with the priesthood of Melchizedek, revealing the limitations of the Old Covenant and highlighting the unparalleled excellence of the New Covenant established through Jesus. For the original audience of persecuted Jewish Christians, this comparison offered a powerful encouragement to remain steadfast in their faith, assuring them that their covenant with Christ was far superior to the old system.
Melchizedek: King of Righteousness and Prototype of Christ (7:1-3)
Who exactly was Melchizedek? He appears briefly in Genesis 14:17-24 and Psalm 110:4, yet Hebrews elevates him to a central figure. The author introduces Melchizedek as "king of Salem, priest of God Most High" (Hebrews 7:1), emphasizing his dual role as both king and priest – a rare combination in the Old Testament. When Abraham returned victorious from battle, Melchizedek met him, blessed him, and provided him with bread and wine, symbols of provision and renewal (Hebrews 7:1). Abraham, in turn, honored Melchizedek with a tithe, a tenth of everything he had (Hebrews 7:2).
The author then unpacks the meaning of Melchizedek’s name and title. "Melchizedek" means "king of righteousness," and "Salem" signifies "peace." These titles foreshadow Jesus, the true King of righteousness and peace. Furthermore, the Old Testament provides no record of Melchizedek's beginning or end. While this doesn't imply literal immortality, it symbolizes the eternal nature of his priesthood (Hebrews 7:3).
Melchizedek serves as a powerful prototype of Jesus Christ. Like Melchizedek, Jesus is both King and Priest, a concept foreign to the Levitical system where these offices were intentionally distinct. Jesus, as the divine Son of God, has no beginning of days, and as the resurrected Lord, He has no end. Just as Melchizedek blessed Abraham and renewed his strength with bread and wine, Jesus, through His unique priesthood, brings blessing and renews our spiritual strength through communion, enabling us to live in spiritual victory.
The Superiority of Melchizedek's Priesthood (7:4-10)
The author establishes the superiority of Melchizedek’s priesthood over the Levitical priesthood by highlighting Abraham's act of tithing to Melchizedek (Hebrews 7:4). The Levites, descendants of Abraham, received tithes from the people of Israel (Hebrews 7:5). However, the author points out that "without a doubt, the lesser person is blessed by the greater" (Hebrews 7:7). Abraham, the father of Israel, was blessed by Melchizedek, signifying Melchizedek's higher position.
Abraham's tithing wasn't an attempt to earn a blessing; it was an expression of gratitude and submission for the blessing he had already received. Moreover, Levi, being within Abraham’s lineage at the time, also symbolically paid tithes to Melchizedek (Hebrews 7:9-10). This further emphasizes the preeminence of Melchizedek’s priesthood. Unlike the Levitical priests who were mortal, Scripture testifies that Melchizedek "lives" (Hebrews 7:8), pointing to the enduring nature of his priestly order.
This connection to Melchizedek's priesthood justifies the church's practice of receiving tithes today. Tithes are a tangible expression of our submission to Jesus, our great High Priest, who has already "blessed us with every spiritual blessing in the heavenly places" (Ephesians 1:3). Through communion, Jesus mediates the experience of these blessings to His people (1 Corinthians 10:16; 11:23-26).
A Change of Priesthood, A Change of Law (7:11-17)
The author presents a compelling argument: "If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron?" (Hebrews 7:11). If the Old Testament system, administered by the Levitical priests, could have fully accomplished God’s purpose, there would have been no need for a priest like Melchizedek, as prophesied in Psalm 110:4.
The arrival of Christ rendered the Old Testament sacrificial system and the Levitical priesthood obsolete. "For when the priesthood is changed, the law must be changed also" (Hebrews 7:12). The Jewish Christians, tempted to revert to Judaism, needed to understand that returning was impossible; the new covenant had superseded the old.
Jesus' priesthood isn't based on lineage, as He descended from Judah, not Levi (Hebrews 7:13-14). Instead, His priesthood is "based on the power of an indestructible life" (Hebrews 7:16) – His resurrection from the dead. By virtue of His resurrection, Jesus is a priest forever (Hebrews 7:17), fulfilling the prophecy, "You are a priest forever, in the order of Melchizedek" (Psalm 110:4).
A Better Hope and a Better Covenant (7:18-22)
The author declares that "the former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God" (Hebrews 7:18-19). The law, like a mirror, reveals our imperfections but cannot correct them. It exposes our sin but cannot cleanse us.
The Mosaic Law, while good and righteous, could not transform us. We needed something better to draw near to God. God provided just that, establishing a better priest and guaranteeing it with an oath (Hebrews 7:20-21). "Because of this oath, Jesus has become the guarantor of a better covenant" (Hebrews 7:22).
Jesus: The Eternal and Perfect High Priest (7:23-28)
The Levitical priests were numerous because death prevented them from continuing in office (Hebrews 7:23). "But because Jesus lives forever, he has a permanent priesthood" (Hebrews 7:24). Therefore, "he is able to save completely those who come to God through him, because he always lives to intercede for them" (Hebrews 7:25).
The author emphasizes that Jesus' saving power extends beyond initial salvation; it encompasses deliverance from trials and adverse circumstances in this life. As a permanent priest with no breaks in His schedule, Jesus is always available to intercede for believers and rescue them from the power of sin, Satan, and difficult situations as they draw near to Him (see Hebrews 4:16).
Our deliverance is contingent upon our obedience (Hebrews 5:9) and coming to God through Him (Hebrews 7:25). As James 4:8 encourages, "Draw near to God, and he will draw near to you." When facing trials, we are invited to approach "the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need" (Hebrews 4:16).
Deliverance can take two forms: deliverance from a trial, where God removes us from the situation, or deliverance through a trial, where God walks with us through it. Like the Hebrew men in Nebuchadnezzar's fiery furnace, God may not remove us from our circumstances, but He will join us and deliver us through them (Daniel 3:1-30).
Jesus is uniquely qualified to be our High Priest. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26). Unlike the weak, sinful priests appointed by the law (Hebrews 7:27-28), the Son has been appointed by God’s oath and has been perfected forever (Hebrews 7:28). When we need deliverance, we can draw near to God the Father through our eternal High Priest, Jesus Christ, knowing that He can sympathize perfectly with our struggles (Hebrews 4:15) and deliver us completely (Hebrews 7:25). He is on duty twenty-four hours a day, seven days a week, offering emotional comfort, spiritual calming, renewed thinking, and even bringing people into our lives to help.
Hebrews 7 serves as a powerful testament to the superiority of Jesus Christ's priesthood, offering hope and assurance to believers that through Him, we have access to a better covenant, a better hope, and a better life.
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;
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;
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.
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
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:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
And without all contradiction the less is blessed of the better.
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
For he was yet in the loins of his father, when Melchisedec met him.
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?
For the priesthood being changed, there is made of necessity a change also of the law.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
And inasmuch as not without an oath he was made priest:
(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:)
By so much was Jesus made a surety of a better testament.
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he continueth ever, hath an unchangeable priesthood.
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.
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
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.
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.
Hebrews 7 delves into the profound significance of Melchizedek, a figure shrouded in mystery yet pivotal in understanding the supremacy of Jesus Christ's priesthood. This chapter marks a crucial point in the book of Hebrews, expanding on the initial mention of Melchizedek in chapter 5 and laying the groundwork for the extended discussion on Christ's ultimate and perfect fulfillment of God's promises, a theme that continues through chapter 10. The author skillfully contrasts the Levitical priesthood with the priesthood of Melchizedek, revealing the limitations of the Old Covenant and highlighting the unparalleled excellence of the New Covenant established through Jesus. For the original audience of persecuted Jewish Christians, this comparison offered a powerful encouragement to remain steadfast in their faith, assuring them that their covenant with Christ was far superior to the old system.
Melchizedek: King of Righteousness and Prototype of Christ (7:1-3)
Who exactly was Melchizedek? He appears briefly in Genesis 14:17-24 and Psalm 110:4, yet Hebrews elevates him to a central figure. The author introduces Melchizedek as "king of Salem, priest of God Most High" (Hebrews 7:1), emphasizing his dual role as both king and priest – a rare combination in the Old Testament. When Abraham returned victorious from battle, Melchizedek met him, blessed him, and provided him with bread and wine, symbols of provision and renewal (Hebrews 7:1). Abraham, in turn, honored Melchizedek with a tithe, a tenth of everything he had (Hebrews 7:2).
The author then unpacks the meaning of Melchizedek’s name and title. "Melchizedek" means "king of righteousness," and "Salem" signifies "peace." These titles foreshadow Jesus, the true King of righteousness and peace. Furthermore, the Old Testament provides no record of Melchizedek's beginning or end. While this doesn't imply literal immortality, it symbolizes the eternal nature of his priesthood (Hebrews 7:3).
Melchizedek serves as a powerful prototype of Jesus Christ. Like Melchizedek, Jesus is both King and Priest, a concept foreign to the Levitical system where these offices were intentionally distinct. Jesus, as the divine Son of God, has no beginning of days, and as the resurrected Lord, He has no end. Just as Melchizedek blessed Abraham and renewed his strength with bread and wine, Jesus, through His unique priesthood, brings blessing and renews our spiritual strength through communion, enabling us to live in spiritual victory.
The Superiority of Melchizedek's Priesthood (7:4-10)
The author establishes the superiority of Melchizedek’s priesthood over the Levitical priesthood by highlighting Abraham's act of tithing to Melchizedek (Hebrews 7:4). The Levites, descendants of Abraham, received tithes from the people of Israel (Hebrews 7:5). However, the author points out that "without a doubt, the lesser person is blessed by the greater" (Hebrews 7:7). Abraham, the father of Israel, was blessed by Melchizedek, signifying Melchizedek's higher position.
Abraham's tithing wasn't an attempt to earn a blessing; it was an expression of gratitude and submission for the blessing he had already received. Moreover, Levi, being within Abraham’s lineage at the time, also symbolically paid tithes to Melchizedek (Hebrews 7:9-10). This further emphasizes the preeminence of Melchizedek’s priesthood. Unlike the Levitical priests who were mortal, Scripture testifies that Melchizedek "lives" (Hebrews 7:8), pointing to the enduring nature of his priestly order.
This connection to Melchizedek's priesthood justifies the church's practice of receiving tithes today. Tithes are a tangible expression of our submission to Jesus, our great High Priest, who has already "blessed us with every spiritual blessing in the heavenly places" (Ephesians 1:3). Through communion, Jesus mediates the experience of these blessings to His people (1 Corinthians 10:16; 11:23-26).
A Change of Priesthood, A Change of Law (7:11-17)
The author presents a compelling argument: "If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron?" (Hebrews 7:11). If the Old Testament system, administered by the Levitical priests, could have fully accomplished God’s purpose, there would have been no need for a priest like Melchizedek, as prophesied in Psalm 110:4.
The arrival of Christ rendered the Old Testament sacrificial system and the Levitical priesthood obsolete. "For when the priesthood is changed, the law must be changed also" (Hebrews 7:12). The Jewish Christians, tempted to revert to Judaism, needed to understand that returning was impossible; the new covenant had superseded the old.
Jesus' priesthood isn't based on lineage, as He descended from Judah, not Levi (Hebrews 7:13-14). Instead, His priesthood is "based on the power of an indestructible life" (Hebrews 7:16) – His resurrection from the dead. By virtue of His resurrection, Jesus is a priest forever (Hebrews 7:17), fulfilling the prophecy, "You are a priest forever, in the order of Melchizedek" (Psalm 110:4).
A Better Hope and a Better Covenant (7:18-22)
The author declares that "the former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God" (Hebrews 7:18-19). The law, like a mirror, reveals our imperfections but cannot correct them. It exposes our sin but cannot cleanse us.
The Mosaic Law, while good and righteous, could not transform us. We needed something better to draw near to God. God provided just that, establishing a better priest and guaranteeing it with an oath (Hebrews 7:20-21). "Because of this oath, Jesus has become the guarantor of a better covenant" (Hebrews 7:22).
Jesus: The Eternal and Perfect High Priest (7:23-28)
The Levitical priests were numerous because death prevented them from continuing in office (Hebrews 7:23). "But because Jesus lives forever, he has a permanent priesthood" (Hebrews 7:24). Therefore, "he is able to save completely those who come to God through him, because he always lives to intercede for them" (Hebrews 7:25).
The author emphasizes that Jesus' saving power extends beyond initial salvation; it encompasses deliverance from trials and adverse circumstances in this life. As a permanent priest with no breaks in His schedule, Jesus is always available to intercede for believers and rescue them from the power of sin, Satan, and difficult situations as they draw near to Him (see Hebrews 4:16).
Our deliverance is contingent upon our obedience (Hebrews 5:9) and coming to God through Him (Hebrews 7:25). As James 4:8 encourages, "Draw near to God, and he will draw near to you." When facing trials, we are invited to approach "the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need" (Hebrews 4:16).
Deliverance can take two forms: deliverance from a trial, where God removes us from the situation, or deliverance through a trial, where God walks with us through it. Like the Hebrew men in Nebuchadnezzar's fiery furnace, God may not remove us from our circumstances, but He will join us and deliver us through them (Daniel 3:1-30).
Jesus is uniquely qualified to be our High Priest. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26). Unlike the weak, sinful priests appointed by the law (Hebrews 7:27-28), the Son has been appointed by God’s oath and has been perfected forever (Hebrews 7:28). When we need deliverance, we can draw near to God the Father through our eternal High Priest, Jesus Christ, knowing that He can sympathize perfectly with our struggles (Hebrews 4:15) and deliver us completely (Hebrews 7:25). He is on duty twenty-four hours a day, seven days a week, offering emotional comfort, spiritual calming, renewed thinking, and even bringing people into our lives to help.
Hebrews 7 serves as a powerful testament to the superiority of Jesus Christ's priesthood, offering hope and assurance to believers that through Him, we have access to a better covenant, a better hope, and a better life.