Hebrews7
English Standard Version
1 , of , of the , the of the ,
2 to a of . He is , by of his name, of , he is of , that , of .
3He is or or , of of , the of he a .
4 how man was to the a the !
5 those of the a the to from the , that , from , these also are .
6 this man who does have his from him who the .
7It is that the is the .
8In the are by , in the , by one of whom it is he .
9One might , , ,
10 he the of his .
11 had been the ( the received the ), would there have been for to the of , than the of ?
12 when there is a in the , there a in the as .
13 the of things are to , no has ever at the .
14 it is was , and in with .
15This the of ,
16 has a priest, on the of a concerning , the of an .
17 it is of him, are a , the of .
18 on the , a of
19( the ); on the other hand, a is , we to .
20 it an . who became priests were made such an oath,
21 this a priest with an the one who : The has will change his , are a .
22 the of a .
23The many in , because they were from in office,
24 he his , .
25 , he is to the those who to , since he .
26 it was that should have a , , , , , the .
27 , those , to , his and for those of the , he for all when he .
28 the their as , the of the , came the , appoints a who has been .
Study Guide
Public-domain commentary and original-language notes for Hebrews 7.
Chapter Summary
In this chapter: A comparison between the priesthood of Melchizedec and that of Christ. (1–3). The excellence of Christ's priesthood above the Levitical priesthood is shown. (4–10). This is applied to Christ. (11–25). The faith and hope of the church encouraged from this. (26–28).
vv1-3
Melchizedec met Abraham when returning from the rescue of Lot. His name, “King of Righteousness,” doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified “Peace;” and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.
vv4-10
That High Priest who should afterward appear, of whom Melchizedec was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.
vv11-25
The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.
Key Words
γάρ (gár): properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
οὗτος (hoûtos): the he (she or it), i.e. this or that (often with article repeated)
Μελχισεδέκ (Melchisedék): Melchisedek (i.e. Malkitsedek), a patriarch
βασιλεύς (basileús): a sovereign (abstractly, relatively, or figuratively)
Σαλήμ (Salḗm): Salem (i.e. Shalem), a place in Palestine
ἱερεύς (hiereús): a priest (literally or figuratively)
ὕψιστος (hýpsistos): highest, i.e. (masculine singular) the Supreme (God), or (neuter plural) the heavens
θεός (theós): figuratively, a magistrate; by Hebraism, very
συναντάω (synantáō): to meet with; figuratively, to occur
Ἀβραάμ (Abraám): Abraham, the Hebrew patriarch
Cross References
Hebrews 7The foundational narrative of Melchizedek meeting Abraham, which the author of Hebrews interprets and expounds.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The divine prophetic oath establishing the Messiah as a priest forever after Melchizedek's order.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Identifies Salem as Zion/Jerusalem, confirming Melchizedek's royal city and its messianic localization.
Supported by Matthew Poole, JFB
The historical record of Abraham paying tithes of the spoils to Melchizedek.
Supported by Matthew Poole, JFB
Connects righteousness and peace, which are personified in the titles of Melchizedek.
Supported by Matthew Henry, John Calvin, JFB
Identifies the Messiah as the 'Prince of Peace', matching Melchizedek's title 'King of peace'.
Supported by Matthew Henry, JFB
Illustrates the principle of the less being blessed by the greater, as Jacob blesses Pharaoh.
Supported by JFB
Jacob's prophecy that the ruler (Shiloh) would spring specifically out of Judah.
Supported by John Calvin, JFB
Parallels the weakness and unprofitableness of the law, which cannot justify or make perfect.
Supported by Matthew Henry, John Calvin
Affirms Christ's ongoing, exalted heavenly intercession at the right hand of God.
Supported by Matthew Henry, JFB
The immediate context leading into the chapter, introducing Jesus' entrance as our forerunner.
Supported by Matthew Poole, JFB
Prophesies that the Messiah will bear glory and be a priest upon His throne.
Supported by JFB
Prior declaration of Christ's Melchizedekian priesthood earlier in the epistle.
Supported by Matthew Poole
Elaborates on Christ's spotless character and self-offering as an undefiled sacrifice.
Supported by Matthew Henry
Contrasts the Levitical high priest offering for his own sins with Christ's sinless offering.
Supported by Matthew Henry
The Mosaic commandment directing the sons of Levi to take tithes from Israel.
Supported by Matthew Poole
Points to Abraham as the receiver of the messianic promises before the Law was given.
Supported by Matthew Henry
Confirms Christ's immutable, eternal nature, supporting His unchangeable, permanent priesthood.
Supported by Matthew Henry
Confirms the sinless, harmless, and undefiled nature of the Savior.
Supported by Matthew Henry
Illustrates Judah's role as a surety, typifying Christ's role as surety of a better testament.
Supported by Matthew Poole