Hebrews 7:1. For this Melchisedec,— The apostle had spoken of an high-priest after the order of Melchisedec thrice before, ch. Hebrews 5:6; Hebrews 5:10 Heb 6:20 and he had hinted, that he had many things to say of him, and hard to be understood; all therefore which has been said in the preceding chapter is a digression; from which he now returns, in order to explain what he meant by strong meat. He had proved before, that Christ was far more excellent than Moses; that he was as properly called of God an high-priest as was Aaron; and that the Christian rest was promised also to the Jews: and now he undertakes to shew the dignity and excellence of the Christian high-priest to be infinitely superior to and greater than that of Aaron, or the Levitical high-priests. The topics by which he proves this, are, that the same priest now abideth always, and does not die, as the Aaronical priests do; and that he has no sins of his own to offer for, as they had. Before he enters into this, Melchisedec and Christ are compared together, as being like each other in several circumstances. Both were kings of peace and righteousness, and neither of them deduced their right to their respective priesthood from any succession: both of them exercised the office of blessing, as priests, and neither of them deriving their office from parentage, it follows, that no objection can be raised against the priesthood of the one, which does not equally lie against the priesthood of the other. See the notes on Genesis 14:18; Genesis 14:24.

Hebrews 7:2. To whom also Abraham gave, &c.— Great as Abraham was, yet he gave tithes to, and was blessed by Melchisedec; and in consequence this priest was greater than Abraham; for, without dispute, he who receiveth the blessing, is inferior to him who giveth it. See Hebrews 7:7. Melchi signifies king, and Sedech, righteousness.

Hebrews 7:3. Without father, without mother,— No more is intended by this, in the opinion of most of the great expositors than to observe, that the father and mother of Melchisedec are no where mentioned, nor are they pretended to be known; nor is any hint of his family taken notice of in the scriptures which speak of him. He was indeed king of Salem, that is, king of Jerusalem, as the Jews and ancient fathers commonly understood it. But it is no where said from whom he descended, nor who his parents were; or that he was of any line or family to which priesthood was annexed, as was the case of the Aaronical priests. As we know nothing of his birth or death, his parentage or pedigree (for he is said to be αγενεαλογητος, without genealogy,—not enrolled, among the priests), it is certain that no particular succession was necessary either to constitute him a priest, or to continue him in that office: for had that been at all necessary, something of that sort would have been mentioned. The next clause [having neither beginning of days nor end of life] is expressed for the same reason as the former words, in opposition to the Levitical priests, who were obliged to be of a certain age before they were admitted to minister, and dismissed the service at a certain age again. Numbers 4:3-47. Had this been mentioned with any other view than to shew that succession was unnecessary to one who acted upon the footing that Melchisedec did, the apostle would not have said, having neither beginning of days, nor end of life, but would have mentioned some period for beginning or ending his ministry; but designing only to shew that succession was not in the priesthood of Melchisedec, he observes, that neither beginning nor end is mentioned at all; and consequently that the Melchisedechian priesthood had this advantage over the Aaronical, as not being liable to change. Lists of genealogies were always kept among the Jews, that it might appear how every one was descended: nor could any one be admitted to act as a priest, unless he could prove his descent not only from the tribe of Levi, but from the family of Aaron: but Melchisedec was a priest of God, like the Son of God in this respect, who had no genealogyfrom which his privilege of acting in the sacerdotal office was derived. Nor is there any mention of any alteration or change of his office by death, nor any successors to him specified; wherefore those that are priests as he was, abide priests for ever. Some would read this last clause, like unto the Son of God, who abideth a priest continually.

Hebrews 7:4. Now consider how great this man was,— How great he,—this person, was. Heylin. "He was superior to Abraham, for he blessed him; and he was superior to Levi, or any son of his, since (if I may be allowed so to say) they paid tithes in Abraham;" Hebrews 7:9. This is a severe stroke upon the Jews, not only as it proves the superior dignity of Christ above the Aaronical priesthood, but shews also that God had of old a people among the Gentiles, and that there was a person among them superior to Abraham himself.

Hebrews 7:5. To take tithes, &c.— According to the law, to take tithes of the people, that is, of their brethren. Our author's design is to magnify the priesthood of Melchisedec: in order whereto he magnifies the dignity of the Levitical priesthood, and then shews that the other, of Melchisedec, was to be preferred to it. Thus stands his argument: "It was a great honour conferred on theLevitical priesthood, that they were empowered to receive tithes of the whole nation who were their brethren; and this honour appears yet the greater, when it is considered that these their brethren came out of the loins of Abraham, the friend of God; for whom, and whose posterity, God had a particular regard, as appears by his promises; and who, therefore, it might be expected, should be exempted from such a burden. But Melchisedec appears to have had a yet much more honourable priesthood, because he received tithes of one who was not of his brethren, even of Abraham himself,—which shews him to be greater than Abraham, —and with a priestly authority blessed him: and hereby, in effect, he received tithes of Abraham's posterity, even of Levi, and that tribe which descended from him." This gives a satisfactory account of the word although, which at the first reading seems obscure.

Hebrews 7:6. But he whose descent is not counted from them— This sufficiently explains what is meant in the preceding verses by Melchisedec's being said to be without father or mother: his descent or genealogy was not derived either from Abraham's line, or from any other; but, such as he was, he exercised the priestly office, and blessed him that had the promises.

Hebrews 7:7. The less is blessed of the better.— That is, The inferior is blessed of the superior.

Hebrews 7:8. And here men that die, &c.— Here [according to the law] men that die take tithes; but there, [in the case of Melchisedec,] he, of whom it is witnessed that he liveth. As to the single point of taking tithes, the case was the same both with the Levitical priests and with Melchisedec: but the difference here considered, is that of men who die, and of one of whom it is witnessed that he liveth. Men that died had their successors, to whom tithes were regularly and constantly paid; but Melchisedec is not said to have any successor, but was himself to continue a priest for ever. So much then as a priesthood for ever is superior to a successive priesthood, so much must that of Melchisedec excel that of Aaron.

Hebrews 7:9. And as I may so say,— Elsner is of opinion, that this should be translated, to say the truth; and he produces some passages out of the classics to vindicate this version.

Hebrews 7:11. If therefore perfection, &c.— But if, or now if perfection had been. The Levitical priesthood was appointed, when the law was given to the Jews. But could perfection have been had by the priesthood appointed under the law, or had that been the design of it, the scriptures would have had no occasion to mention another priest. And yet we find in David's time, 400 years after the giving of that law, which was received under the Levitical priesthood, mention is made of a priest after the order of Melchisedec, who was to continue for ever. Why should this new priest be mentioned at all? Or why be said to be after the order of Melchisedec? or why not after the order established, if that had been intended to bring men to perfection? The truth is, the priesthood of the law was designed for a particular purpose during the law, and not to give remission of all sins, or to bringmen to perfect happiness. See ch. Hebrews 9:9 Hebrews 10:1.

Hebrews 7:12. For the priesthood being changed,— Another priest arising, there must be a change of the priesthood; but how does it follow that there must be a change of the law? For though the priesthood admitted an alteration, might not the law, as to other points, have continued the same? The truth is, so much of the law concerns the priesthoodimmediately,—alltheirsacrifices,oblations,purifications,theirgreatday of atonement, and in short all their temple service,—that, supposing those to have been abolished or set aside, their law itself might properly be said to be changed. But there is a still juster reason for this inference of the apostle: the law had promised temporal blessings to its observers, and had denounced as severe curses on such as disobeyed it; and as there could not, in the nature of things, but be frequent lapses and deviations from obedience, a priesthood was appointed, and a method of expiation by means thereof, to restore the offenders to what they had no right to, but by obedience. If therefore the priesthood was changed, the means of atonement were taken away; and the promises annexed only to obedience, or to propitiation, were void, or of no effect at all; and in consequence, the law itself was insignificant and useless, and must be either changed or abolished quite, the end of it in this respect being wholly lost. See the next notes and on Hebrews 7:15-17.

Hebrews 7:13. For he of whom these things are spoken— Namely, the Christ, who was to be of the order of Melchisedec. This is another reason why the law was to be changed; for the priesthood being designed,not to be in the tribe of Levi, to which the law of Moses had absolutely and entirely fixed it, the change of the priesthood to one of another tribe must necessarily make a change in the law. Now Christ being the person all along designed to be this new priest, and he descending from Judah, the law itself, which confines its precepts to priests of the family of Abraham, must of consequence be changed.

Hebrews 7:14. That our Lord sprang out of Judah;— It may be worth remembering here, that Justin Martyr, Tertullian, and Chrysostom, refer to the table made at the taxation in proof of this; and it may be considered whether the apostle does not insinuate the same reference. Undoubtedly he would not have spoken in the manner that he does, if it had nor been generally allowed. Moses spoke nothing concerning priesthood, as belonging or relating to that tribe of Judah.

Hebrews 7:25. Wherefore, &c.— Whence, or on which account, he is able to save εις το παντελες, completely, perfectly. The apostle is speaking of a complete and perfect salvation, which is to last for ever, in opposition to what the Levitical priests could give by any annual expiation, which extended no further than the law promised. Christ living for ever himself, could save for ever them that come to God through him. The word εντυγχανειν, rendered to make intercession, signifies to go to, to meet, to converse with any one. When the phrase is εντυγχανειν υπερ, it signifies to speak for any one; as the phrase εντυγχανειν κατα is to speak against any one. Christ therefore ever living, and being in heaven in the presence of God the Father, can at all times interpose for us, and not as the Jewish high-priests, who had access to God's peculiar presence but once a year. St. Paul has made use of this same expression, Romans 8:34. We may observe further, that it is not only for the present generation of men who embrace the offers of his mercy, that our Saviour intercedes,—as it was only the offenders of the present year for whom the Jewish high-priest could intercede;—but it was for future generations, as well as present, that he could intercede, because he continueth for ever, and is able to save to the uttermost all that come to God through him.