Bible Commentaries
Hebrews 7

Verse 1

Melchisedec’s Priesthood Superior to the Levitical Priesthood

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: Paul introduces Melchisedec in chapter five, verse 6, and then he digresses to another subject to deal with the upcoming apostasy and their need to remain diligent and steadfast. After addressing the perils of their situation, he returns to the subject of Melchisedec and his priesthood in the last verse of chapter six. He here begins a long discourse giving similarities between the perpetual priesthood of Melchisedec and the priesthood of Jesus, ending his discussion by pointing out the superiority of Jesus’ priesthood. In chapter five, he proves that Jesus possessed all the characteristics of a true High Priest and that He was called by God to be a High Priest forever after the likeness of Melchisedec. Paul’s main focus is to fix his readers’ attention on the fact that Melchisedec’s priesthood did not end and to show that since Christ is called a Priest after the order of Melchisedec (5:10), His priesthood also is everlasting.

There are many hypothetical views regarding who Melchizedec was. Those who read into the scriptures what is not there have made him more mysterious than necessary. He is mentioned in secular works such as the Dead Sea Scrolls; however, in the Holy Scriptures, he is mentioned only in Genesis 14, Psalms 110, and this epistle. Some writers have said that Melchisedec was Jesus Himself; others have offered broad speculation, saying he was the Holy Spirit, an angel, a prophet such as Enoch, Shem, and Ham (sons of Noah), and Job. None of these views can be validated by the scriptures and are, in fact, inconsistent with the purpose of God’s making Melchizedec a type of Jesus. Exactly who he was is not known, obviously a deliberate decision on the part of God the Father. In His written word, God tells us limited facts regarding Melchisedec’s background; however, nothing is said to give anyone a definite knowledge about who this mysterious person was. Josephus, the historian, mentions Melchisedec as assisting Abraham upon his arrival back home after saving the Sodomites:

So Abram, when he had saved the captive Sodomites, who had been taken by the Assyrians, and Lot also, his kinsman, returned home in peace. Now the king of Sodom met him at a certain place, which they called the King’s Dale, where Melchisedec, king of the city of Salem, received him. That name signifies "the righteous king;" and such he was without dispute, insomuch that, on this account, he was made the priest of God: however, they afterward called Salem Jerusalem. Now this Melchisedec supplied Abram’s army in an hospitable manner, and gave them provisions in abundance; and as they were feasting, he began to praise him, and to bless God for subduing his enemies under him (38.)

king of Salem: Melchisedec is identified as the king or ruler of "Salem." It is thought by some that "Salem" may have been the same place as Salim mentioned in John 3:23 where John the Baptist was baptizing people. Others believe that "Salem" is not actually a physical place but is used figuratively. It appears, however, more in line with the context of this epistle to assume, as do Josephus (see in quote above) and others, that "Salem" was "the ancient name of the city of Jerusalem" (Thayer 567) as suggested by the psalmist who says, "In Salem also is his tabernacle, and his dwelling place in Zion" (Psalms 76:2).

priest of the most high God: Not only was Melchisedec a king, he was also a "priest." The expression "the priest of the most high God" is probably taken from Genesis where Melchisedec approached Abraham on his return from battle to save Lot who had been taken captive:

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. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God (Genesis 14:17-18).

The title "priest" (hiereus) is found several hundred times in the Old Testament, signifying one who offers sacrifices. God the Father is "the most high God."

who met Abraham returning from the slaughter of the kings, and blessed him: Melchizedec’s meeting with Abraham is more than a mere incident in divine history. The specific purpose for their meeting on this occasion is pointed out years later to prove Melchizedec’s superiority over Abraham. The term "blessed" (eulogeo) means "to invoke blessings…in congratulations" (Thayer 259). This is the occasion in Genesis fourteen when Abraham was returning from the slaughter of the kings, and Melchisedec met him and congratulated him for his victory.

Verse 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: Abraham "gave" (merizo) or "distribute(d)" to Melchisedec (Thayer 128) a tenth part of everything he had taken during battle. A "tenth part of anything is a tithe" (Thayer 128). Tithing was of divine origin and had its beginning as far back as the days of Adam. "It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God" (Robertson 380).

first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace: In Hebrew the name Melchizedec is composed of two words: melek, meaning "king," and tsedek, meaning "righteousness" or "King of righteousness"; Josephus says his name signifies "the righteous king" (38).

The word "Salem" stands for the Hebrew shalom, which means "peace"; therefore, he was called "King of peace," meaning peaceful king. In the scriptures, the words "righteousness" and "peace" often appear together. For example: "The mountains shall bring peace to the people, and the little hills, by righteousness… In his days shall the righteous flourish; and abundance of peace so long as the moon endureth" (Psalms 72:3; Psalms 72:7). When righteousness is achieved in a person’s life, peace will always follow. The prophet Isaiah writes about the works of righteousness:

And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places (Isaiah 32:17-18).

"Righteousness" suggests the person performs all the duties that are proper to a relationship. Contextually, it indicates Melchizedec was faithful to God and faithful in performing all his duties as king and high priest. In this sense, he foreshadowed Jesus, the Messiah, who was to come and who would exhibit the same characteristics of righteousness and peace. Paul, speaking of righteousness in Jesus, says, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 1:30). Likewise, Paul writes to Ephesian Christians about the peace that is in Jesus:

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 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; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh (Ephesians 2:13-17).

Verse 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: The expression "without father" (apator) is defined as "whose father is not recorded in the genealogies" (Thayer 55). The idea is not that Melchizedec was some type of miraculous supernatural being without birth. It is not that he never had a father, but that his father was unknown or he was anonymous because his name was never mentioned in the sacred records. The expression "without mother" (ametor) is "whose mother is not recorded in the genealogy" (Thayer 32) and has the same explanation as "without father."

without descent: The words "without descent" (agenealogetos) could be better translated "devoid of any genealogy" (Robertson 381), meaning "of whose descent there is no account" (Thayer 6). These words, as with the words "without father and without mother," mean nothing was known of Melchizedec’s descendants. However, "without descent" contextually applies, not to Melchizedec personally, but to his priesthood. His priesthood was not from the lineage of Aaron, but as Bloomfield says, "he was a priest not by right of sacerdotal descent, but by the grace of God. His priesthood, therefore, was of a higher order than Aaron’s" (499). That this is the contextual meaning is proved in the words found in verse 6, "But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises" (7:6). Succession of priests depended on genealogies and their registers as is stated in Nehemiah 7:64: "These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood." Since there is no genealogy for Melchizedec, he was "the type of a priest who shall…discharge for ever all priestly functions" (Dods 308).

having neither beginning of days, nor end of life: These words appear to refer both to Melchisedec’s priesthood and to his being a type of Jesus Christ, who is also without beginning or end. It is not that Melchisedec personally did not have "beginning of days," but the reference contextually is to his priesthood. A high priest is selected by succession; however, Paul says there is no record of the "beginning" (arche) or "origin" (Thayer 76) of his priesthood or the ending of his priesthood, meaning no one knows the actual dates because he did not receive the priesthood by hereditary rights and neither did he pass the priesthood to a physical descendant as was customary during that time. Dods agrees with this view about Melchisedec:

He stands in Scripture alone, no mention is made of an illustrious father or mother from whom he could have inherited power and dignity, still less can his priestly office and service be ascribed to his belonging to a priestly family. It is by virtue of his own personality he is what he is; his lineage or hereditary rights; and in this respect he is made like to the Son of God (308).

but made like unto the Son of God; abideth a priest continually: The term "like" (aphomoioo) means "rendered similar" (Thayer 90). Paul is still speaking of the permanence of Melchisedec’s priesthood. Melchisedec appeared suddenly as high priest and just as suddenly disappeared as if his priesthood continued. Dods quotes Rendall, who says, "The permanent character of the priesthood is here described, not its actual duration" (308). The likeness mentioned by Paul is not to Jesus as mortal man, but to Him as the Christ, the Son of God. As a man, Jesus is not said to have been "without mother," for Mary was His mother; however, as the Son of God, He has always existed and so has His priesthood.

Again, it is not that Melchisedec did not literally have a father or mother or beginning and ending of life; it is that God chose not to reveal those facts because he was the likeness of the "Son of God" who has always existed and whose priesthood has always existed; however, Jesus is superior because Melchisedec’s priesthood did actually have a beginning and an ending, but the time was not revealed; Jesus’ priesthood has always existed and exists continually in heaven today.

Verse 4

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

Paul continues building up Melchisedec, just as he praises and exalts the prophets in chapter one. Paul says to consider how "great" or how "distinguished" (Robertson 381) this man was. The greatness refers to the exaltedness and dignity of Melchisedec. He proves the greatness of Melchisedec by proving that he was superior to "the patriarch Abraham," probably recognized as the greatest of all men in his lifetime. Paul mentions that he is speaking of Abraham "the patriarch" to remove any doubt in the minds of those who may claim he must be speaking of another person by the same name. The patriarch Abraham, however, showed respect to Melchisedec by paying tithes, that is "the tenth of the spoils" (verse 2), referring to giving ten percent of the "booty" (Thayer 24) or ten percent of the proceeds; literally, ten percent of the best or "off the top of the pile" (Vincent 457). Melchisedec’s superiority to Abraham is also seen in that he blessed Abraham (verse 6b).

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, who receive the office of the priesthood: "Levi" is the third son of the patriarch Jacob. His mother was Leah.

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: It was not unusual for the sons of Levi to take tithes from their "brethren" (adelphos), that is, their own "countryman" (Thayer 11), because there was a commandment to do so. The word "commandment" (entole), meaning "a charge (or) injunction" (Thayer 218), was, in fact, a law (nomos), a "standard or requirement of the law" (Thayer 428). Since it was a law for tithes to be paid and received within the Levitical priesthood, the paying of the tithe was not a recognition of individual inferiority. It was an obedient submission to their law.

In the case of Melchisedec, the situation was different. During his time, the patriarch Abraham was the representative of the people in things pertaining to God. Even so, Abraham paid tithes to Melchisedec, even though there was no law telling him to.

Verse 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 received tithes of Abraham: The phrase "descent is not counted" (genealogeo) means "to draw one’s origin, derive one’s pedigree" (Thayer 112) or to trace one’s ancestry. Specifically, Paul is speaking of Melchisedec, who was a stranger and was not from the sons of Levi; even though there were no legal requirements for him to receive tithes, he received tithes from Abraham; thus, Abraham paid tribute to Melchisedec and recognized his superiority.

and blessed him that had the promises: The word translated "blessed" (eulogeo) means to "invoke blessings…in congratulations" (Thayer 259). The plural word "promises" (epaggelia) refers to repetitions of a single original promise made by God and received by Abraham. Abraham received the promise to be a great nation:

That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise (6:12-15).

Paul is speaking of the promises God made to Abraham, often mentioned in the Old Testament:

Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him (Genesis 12:1-7).

God repeated the land promise to Abram and added the seed promise:

Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee (Genesis 13:14-17).

God repeated the seed promise (Genesis 15:5), promised Abram would be the father of many nations (Genesis 17:5), and assured multiple blessings because Abram had obeyed the voice of God (Genesis 22:15-18).

Paul’s point is that even though Abraham had these promises, even though he was the source of blessing to mankind, and even though he was the person on whom all successive generations depend for blessing, yet Melchisedec blessed him.

Verse 7

And without all contradiction the less is blessed of the better.

The term "contradiction" (antilogia) means "gainsaying" (Thayer 50) or dispute. Paul’s message is that no one refutes the fact that the "less," Abraham, was blessed by the "better," Melchisedec. The "less" is elasson, meaning "less…in rank" (Thayer 202), and the "better" is kreitton, meaning "more excellent" (Thayer 359).

This fact that the "less is blessed of the better" is so commonly recognized that it is beyond dispute. Milligan proves this fact in the following examples:

The one who blesses is to the one who receives the blessing as the giver is to the receiver. So it was in the case of Isaac and Jacob (Genesis 27:27-29); so it was in the case of Christ and his Apostles (Luke 24:50-51); and so also it was in the case of Melchisedec and Abraham (Genesis 19:17-20) (253).

Verse 8

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

The word "here" refers to the Levitical system with which the Hebrews are well acquainted. "Men that die" means "dying men" (Dods 310) and refers to individuals who passed away and gave place to successors. On the other hand, the word "there" refers to Melchisedec’s priesthood, and there was no successor given in the scriptures; therefore, he was superior to the Levitical priests. In the Old Testament, a priest’s death is always documented as a matter of record, just as the induction of his successor is documented. Examples of these records are in 1 Chronicles 6:50-53:

Now these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, Bukki his son, Uzzi his son, Zerahiah his son, Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, and Ahimaaz his son.

Melchisedec’s priesthood is different because there is no mention of his death or the dissolving of his priesthood. Melchisedec did die physically; but the Genesis record shows only that he lives.

Verses 9-10

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.

It is better to read verses 9 and 10 together because they form a single sentence in the Greek and tie together the references to Abraham, Levi, and all other Levitical priests. All Levitical priests are identified with Levi, and Levi is identified with Abraham.

In the Bible, descendants are often identified with their ancestors. For example, in the Old Testament, the name "Israel" sometimes refers to a single individual who was also called Jacob, and at other times the name "Israel" is used to identify the name of the people who descended from him. The same thing is true regarding Abraham and Levi.

And as I may so say: The words "And as I may so say" can be translated "one might say," "it is possible to say" (Ellingworth and Nida 143), or "so to speak." This phrase is used to soften an otherwise shocking proclamation that may be misunderstood and to indicate that the following words are not to be taken in strictness. This phrase may also imply that Paul’s following statement is not of primary importance. Dods explains it by saying, "The phrase is regularly used to limit the extent or comprehension of a phrase or word" (310).

Levi also, who receiveth tithes, payed tithes in Abraham: Since most of Paul’s arguments have mentioned only Abraham by name, he wants to ensure no one has the idea that Melchisedec was superior only to Abraham and not to the Levitical priesthood as a whole. His message is that through Abraham, Levi paid tithes to Melchisdec and he (Levi) also received tithes at the same time (see below). Paul knows these words could be denied if he does not explain the situation well.

For he was yet in the loins of his father, when Melchisedec met him: The pronoun "he" refers to Levi, who "was yet in the loins of his father," that is, he was not yet born when Melchisedec met Abraham. Obviously, Levi did not actually and physically pay tithes to Melchisedec, but he did pay tithes, "as I may so say" or "so to speak" (verse 9). Years earlier God made a covenant with Abraham as the head and representative of his race. Abraham represented his entire family, including Levi. When Abraham paid tithes to Melchisedec, Levi also and all his posterity are said to have paid tithes through him as their representative. Milligan clears the confusion somewhat by using an illustration to prove what Paul means in these verses: "Individuals, corporations, and governments, are every day making arrangements, signing pledges, and sealing documents which involve largely the interests and fortunes of others, as well as of themselves" (256). It is in this sense that Levi paid tithes to Melchisedec through Abraham.

The Levitical Priesthood Abolished Because of Imperfections Necessitating the Establishing of a New Permanent Priesthood to Provide Hope Through Jesus Christ 7:11-19

Paul now turns from the type to the antitype to prove the superiority of Jesus Christ and His priesthood. It is necessary for the Hebrews to understand the importance of having a new priesthood. If the old, that is, the Levitical priesthood, had accomplished all that was needed (forgiveness of sins), there would have been no need for another priest after another order (the order of Melchisedec). Furthermore, they must understand that having a new priesthood necessitates a change of the law they are to follow.

Verse 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, (for under it the people received the law,): "Perfection" (teleiosis) or "consummation" (Thayer 619) did not come through the Levitical priesthood, or sins would have been removed and man would have been reconciled to God. Vincent says that the term "perfection" signifies "the establishment of a perfect fellowship between God and the worshipper" (459). Perfection was not possible under the Levitical priesthood because there was no sacrifice that brought forgiveness of sins.

Not only did the priesthood change but also the old law was to give way to a new law. Vincent, speaking about the parenthetical statement "for under it the people received the law," says, "Under, rather on the basis of" (459) law. In other words, the priesthood is the basis of the law. Through the priesthood, God’s people were furnished with the Old Testament law; likewise, they received the perfect law as it is established upon the foundation of the priesthood of Jesus Christ.

what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron: Paul’s readers well understand the history and the mysteries of Melchisedec. They know he had been called a priest after another order and was not of the Levitical priesthood; therefore, Paul presents the question: If perfection comes by the Levitical priesthood, "what further need was there that another priest should rise after the order of Melchisedec and not after the order of Aaron?" The answer to Paul’s question is there would be no need for another priest if the Levitical priesthood had accomplished what man needed: forgiveness of sins.

A priest to "rise" (anistemi) means the priest is "to appear" (Thayer 47) after the "order" (taxis), "character," or "style" (Thayer 614) of Melchisedec. "The word (anistemi translated "rise") is often used of introduction to any public office, especially the Regal or Sacerdotal" (Bloomfield 501). Paul makes this point to lead to a discussion of Jesus, the greatest High Priest, who is similar to Melchisedec. The Levitical sacrifices and priesthood could not permanently achieve what could be accomplished through Jesus Christ.

Verse 12

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

The priesthood is the foundation of the law. Since the priesthood was "changed" (metathesis), there had to be a change in the law. The new priesthood was superior to the old; thus, the new law was also superior. Bloomfield shows that the changing of the law indicates an abandonment of the law: "By the term metatith (change) is imported abandonment of the old, and the substitution of a new law" (501). There was no choice about the law having to change once the priesthood changed.

Paul does not have to prove to his readers the "necessity" (anagke) of the law’s changing; they accept this fact without proof. The law must change every time the priesthood changes. No doubt many of Paul’s readers know of changes that had taken place in years past as one priest would die and another priest would come to power. The underlying design of the law was that of a people united with God. When God’s people sinned, however, their unity with God was severed; therefore, a law was needed to reestablish man’s relationship with God by forgiveness of sins. Even though Paul does not feel the need to prove the necessity of the law’s changing with a new priest, he does see the need, in the next several verses, to show that the priesthood did change to an eternal priesthood with Jesus as High Priest. His readers, just as all Christians today, must understand that Jesus is our eternal High Priest—it will never end; therefore, His laws will never change. Later in this same epistle, Paul says, "Jesus Christ the same yesterday, and to day, and for ever" (13:8). Bloomfield says, "As Christ’s priesthood differed from the Levitical, so must the law by which it is regulated differ from that which regulated the Aaronical priesthood" (501).

Verse 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 pertaineth to another tribe: Paul introduces the fulfillment of the prophecy in Psalms 110:4. The pronouns "he" and "whom" are alluding to Jesus’ coming from another "tribe" (phule) (the tribe of Judah). In the Old Testament, the only recognized priests came from Levites.

of which no man gave attendance at the altar: No man gave "attendance" at the altar of Jesus Christ. To give "attendance" (prosecho) means "to devote thought and effort to" (Thayer 546). The "altar" (thusiasterion) refers to "the altar of whole burnt-offerings which stood in the court of the priests in the temple at Jerusalem" (Thayer 294).

Verse 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: The message of verse 14 is repetition, but in different words from verse 13. Paul names, for the first time, the origin of Jesus. He does not come from the tribe of Levi, but from the tribe of Judah. It appears that Paul repeats his message to emphasize to his readers their need to choose between the Jewish traditions and the Christian faith. The word "evident" (prodelos) means "known to all" (Thayer 538), "obvious" (Vincent 461), or prominently conspicuous and literally means "plain at first sight" (Bloomfield 501). The term "sprang" (anatello) is a metaphor that is derived from the springing up of plants and signifies "to rise from (or to) be descended from" (Thayer 42); thus, Paul is indicating that all of his readers know that Jesus, the new and better High Priest, came not from the family of Aaron but from the family of Judah.

of which tribe Moses spake nothing concerning priesthood: Moses often speaks of the priesthood; but he never speaks of the priesthood of Jesus coming from the tribe of Judah.

Verse 15

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

The term "evident" (katadelos) is synonymous with the Greek word prodelos in verse 14 that is also translated "evident" and means it is "thoroughly clear" (Thayer 331) that there is a change in the priesthood. This new priesthood is different in that it does not resemble the Levitical priesthood, but has the "similitude" (homoiotes) (it follows "after the likeness") (Thayer 445) and resembles Melchisedec’s priesthood.

Verse 16

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

Who is made, not after the law of a carnal commandment: The word "Who," referring to Jesus, shows His priesthood is not based on a carnal commandment. Under the Old Testament, the priesthood was created around a "carnal" (sarkikos) commandment; that is, things "pertaining to the flesh, i.e. to the body relating to birth, lineage" (Thayer 569). This "carnal commandment" refers to "the specific precept of the Mosaic law regarding Levitical priests" (Vincent 461). The commandment being "carnal" suggests the inferiority of the old law in respect to its carnality. In this context, the term "commandment" (entole) refers to laws or "precept(s) relating to linage" (Thayer 218). The Old Testament priests were selected by their physical ancestors and not because of their spiritual qualities.

but after the power of an endless life: Jesus’ priesthood is not based on physical limitations and requirements but on spiritual requirements; or, as Paul says, Jesus’ priesthood is made after the "power" of an endless life. The term "power" (dunamis) does not reflect strength, but in this context it means "inherent power, power residing in a thing by virtue of its nature" (Thayer 159); therefore, Jesus’ priesthood is not based on physical external commandments but on the power of His being the eternal Son of God, who died and rose again to live forever. "His survival of death was needful to the fulfillment of His functions as priest" (Dods 313). Because of Jesus’ "endless (akatalutos) life," or His life that is "not subject to destruction" (Thayer 21), His priesthood is unchangeable as Paul says later in this chapter:

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 (7:24-25).

Verse 17

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

As first recorded in Psalms 110:4, the Lord "testifieth" (martureo), meaning "to give (not to keep back) testimony...predicting what actually befell him" (Thayer 390). In other words, the scriptures prove that Jesus is a priest after the order of Melchisedec and that His priesthood has been witnessed (see 5:6; 6:20 for explanation of "Thou art a priest for ever after the order of Melchisedec").

Verse 18

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

The term "disannulling" (athetesis) means "abolition" (Thayer 14) and denotes an eradication of the commandment because it does not provide atonement for men’s sins. The primary idea refers to the doing away of the established commandment. The "commandment" refers not just to the priesthood but to the Mosaic law in its entirety. It is equivalent to the word translated "commandment" by Mark:

Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition (Mark 7:7-9).

This removal of the Old Testament commandment was because of its "weakness" (asthenes) or its "having no power to promote piety and salvation" (Thayer 80) and its "unprofitableness," (anopheles) meaning that the commandment was "useless" (Thayer 52). The law was useless in the sense that it could not accomplish salvation; however, it was not useless as far as leading mankind to the time of Jesus. Paul speaks of the value of the law when he says:

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster (Galatians 3:19-25).

The law was useful as a schoolmaster to lead God’s people to Christ; however, it was useless in that it could not provide salvation from sins; and therefore, it had to be abolished.

Verse 19

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

The Old Testament law, with all of its sacrifices and observances, provided no atonement for sins. "Perfect" (teleioo) means salvation from sins was not accomplished. "Hope" (elpis) refers to the "expectation of good, hope; and in the Christian sense, joyful and confident expectation of eternal salvation" (Thayer 205). To "draw nigh" (eggizo) unto God means to turn his "thoughts to God" (Thayer 164).

Paul’s comparison is between the commandment that was characteristic of the law and the one that was characteristic of the gospel. Paul presents this same message to Christians in other churches.

To the Christians in Rome, he says:

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace (Romans 8:1-6).

Paul also proves the law made nothing perfect in his letter to the Christians of Galatia:

For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain…Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ (Galatians 2:19-21; Galatians 3:21-27).

The new law is superior because perfection comes to man through the better hope that he has in Jesus Christ. Through this "better hope," man can "draw nigh unto God." Men could not draw near to God under the Old Testament system because they were unholy and sinful, and there was no way to gain forgiveness from their sins; however, in the Christian dispensation men can draw near to God, not because of their own actions, but because of Jesus. He freely gave His life as a perfect sacrifice to bring forgiveness of sins to mankind.

Verse 20

And inasmuch as not without an oath he was made priest:

Verses 20 and 22 go together; verse 21 is a parenthetical statement to explain verse 20. The words of verses 20 and 22 together say, "And inasmuch as not without an oath he (Jesus) was made priest:

…By so much was Jesus made a surety of a better testament."

In the previous verses, Paul demonstrates that Melchisedec’s priesthood was superior to other Old Testament priests because his priesthood was made with an oath while the others were not. The psalmist, prophesying of the similarities between Melchisedec’s and the Messiah’s priesthoods, says, "The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Psalms 110:4). The main similarity between the two priesthoods is that both were confirmed with an "oath." The word "oath" (horkomosia) means an "affirmation made on (an) oath" (Thayer 453) and assures that the statement made is true. The fact that Jesus was made a Priest with an oath guarantees that the New Covenant for which He intercedes is superior to the Old Covenant for which there was no oath. Being confirmed with an oath assures the permanence of Jesus’ priesthood.

Verse 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:)

In this statement about Jesus being "a priest for ever after the order of Melchisedec," Paul says, "The Lord sware and will not repent..." By the word "repent" (metamellomai), he assures that Jesus’ priesthood lasts forever. Later in this same chapter, Paul says, "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" (7:25). Jesus’ being a priest "for ever" is the strongest proof of His superiority over the Levitical priests (see 5:6; 6:17 for further explanation of this verse).

Verse 22

By so much was Jesus made a surety of a better testament.

Because Jesus is our Priest, we have a "surety" (egguos) or a guarantee of a better testament. This "better" (kreitton) testament is "more excellent" (Thayer 359) because, unlike the Old Testament, the New Testament will draw man to God for salvation. This guarantee of a more excellent testament is based on the fact that Jesus is able to save us.

Paul uses the word "testament" (sometimes translated "covenant") in this passage for the first time in this epistle. He will discuss this testament in more detail in chapter nine.

Verse 23

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

Jesus is the only High Priest of the New Testament; but "truly" (men), meaning "on the contrary" (Thayer 398), the Old Testament had many priests. The Levitical priesthood was a succession of many different priests because the priests were mortal; they could not continue forever because they eventually died, and the priesthood went to their successor. Josephus says eighty-three high priests officiated from Aaron to the destruction of the Temple in A.D. 70.

Verse 24

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

Paul states another superiority of Jesus’ priesthood over the Levites. Jesus’ priesthood is "unchangeable" (aparabatos) because it does not "pass to a successor" (Thayer 54), but it continues forever.

Verse 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 that come unto God by him: The word "able" (dunamai) as translated in the King James Version, means to "have power" (Thayer 158). Jesus has the power to "save" (sozo) mankind, or as Thayer says "to make one a partaker of the salvation by Christ" (610). This salvation through Jesus is to the "uttermost" (panteles), meaning "completely (or) perfectly" (Thayer 476). There is nothing missing: mankind receives total forgiveness of sins in Jesus Christ. The object of every priesthood is to bring men to God. What the Levitical priesthood was incapable of providing, Jesus, our High Priest, has completely secured once and for all.

seeing he ever liveth to make intercession for them: Salvation in Jesus is eternal because He lives to make "intercession" (entugchano) for us forever. He will always be our representative to God. He made only one sacrifice, the sacrifice of His sinless life; but since He lives forever, He will forever make intercession for us. The Apostle John writes of Jesus’ eternal cleansing power:

But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness…My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world (1 John 1:7-9; 1 John 2:1-2).

A person in Christ rests his hope of salvation on the vicarious death of Jesus. Jesus was sinless; however, He was able to bear the sins of man by removing their sins. Speaking of Jesus, Paul says, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). To the Christians in Rome, Paul writes about Jesus: "Who was delivered for our offences, and was raised again for our justification" (Romans 4:25). He furthers this thought and proves the love Jesus has for mankind when he says:

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement (Romans 5:8-11).

Verse 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: Paul now stops speaking of Melchisedec and simply contrasts Jesus’ priesthood directly with the Aaronic high priests. The type of high priest that we have in Jesus, Paul says, "became us," that is, suits our condition. Jesus is what man needs.

who is holy: Paul begins a list of characteristics of Jesus Christ by referring, first, to His relationship with God when he says Jesus is "holy" (hosios), meaning He is "undefiled by sin, free from wickedness, religiously observing every moral obligation, pure, holy, pious" (Thayer 456). Since man is by nature unholy, he needs a High Priest, such as Jesus, who is holy. He does not need another high priest after the order of Aaron who was encircled with sin. Instead he needs Jesus, a High Priest who is sinless.

harmless: Secondly, Paul refers to Jesus’ personal character as being "harmless" (akakos), meaning He is "without guile or fraud, harmless, free from guilt" (Thayer 21).

undefiled: Thirdly, Jesus is "undefiled" (amiantos), suggesting He is "pure from sin" (Thayer 32). He probably has reference to having no ceremonial flaws as mentioned in Leviticus 21:21: "No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God."

separate from sinners: Fourthly, Jesus is "separate from sinners." To "separate" means to "divide, part, (or) put asunder" (Thayer 674). Jesus is separate from sinners in the sense that He is Himself without sin and He is exalted above all sinners.

and made higher than the heavens: Being made "higher than the heavens" refers to Jesus’ being raised to the right hand of God. Paul writes of this event when he says, "He that descended is the same also that ascended up far above all heavens, that he might fill all things" (Ephesians 4:10). These words prove the exalted dignity and majesty of Jesus, not on earth only, but also in heaven and, consequently, represents Him as infinitely superior to the Jewish high priests.

Verse 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, to offer up sacrifice, first for his own sins, and then for the people’s: The Old Testament high priest offered daily sacrifices for himself and then for the people he represented. Paul mentions this fact earlier in this epistle when he says, "And by reason hereof he ought, as for the people, so also for himself, to offer for sins (5:3). Paul is referring to the normal practice of the Old Testament priest as recorded in Leviticus:

And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house…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: And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. 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: (16:5-6, 11-15).

for this he did once, when he offered up himself: Jesus offered only one sacrifice, but that sacrifice was the greatest sacrifice possible—Himself. In writing to Roman Christians, Paul says about Jesus, "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God" (Romans 6:10). Later in this epistle to the Hebrews, Paul writes about the power of the blood of Jesus:

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?...Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation (9:11-14, 25-28).

In this verse Paul says Jesus did not have to offer sacrifice for His own sins; but, even so, He was qualified to sacrifice Himself for the sins of the people because of His own perfection. Concerning the purity of Jesus, Bloomfield says, "He (Jesus) did once for all offer sacrifice for the sins of the people: he never did, never could, and never will offer sacrifice for his own sins; because he is, and was, and shall be everlastingly perfect and free from sin" (505).

Verse 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: The term "maketh" (kathistemi) means "to appoint one to administer an office" (Thayer 314); therefore, Paul is teaching that the Old Testament law appointed to the office of high priest men who had "infirmity" (astheneia), that is, men who had "corrupt desires" (Thayer 80) and who had an inclination to sin.

but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore: On the other hand, Paul emphasizes again that Jesus’ priesthood began with an "oath" (horkomosia) to confirm that His priesthood would be eternal. His priesthood is forever. Paul says Jesus "is consecrated for evermore." The term "consecrated" is better understood as "perfected and exalted to the height of dignity, so as to be able by his own merits to expiate the sins of the whole world" (Bloomfield 505).