Hebrews 7

 

 1 For this (1) Melchisedec (*) was King of Salem, the Priest of the most high God, who met Abraham, as he returned from the slaughter of the Kings, and (a) blessed him;

 

(1) Declaring those words, According to the order of Melchisedec, whereupon that comparison standeth of the Priesthood of Christ with the Levitical; first Melchisedec himself is considered as the figure of Christ, and these are the hands of that comparison. Melchisedec was a King and a Priest; and such an one indeed is Christ alone. He was a King of peace and righteousness; such an one indeed is Christ alone.

(*) Genesis 14:18 .
(a) With a solemn and Priestly blessing.

 

 2 To whom also Abraham gave the tithe of all things, who first is by interpretation King of righteousness, after that, he is also King of Salem, that is, King of peace,

 

 3  (2) Without father, without mother, without kindred, and hath neither beginning of his days, neither end of life, but is likened unto the Son of God, and continueth a Priest forever.

 

(2) Another figure: Melchisedec set before us to be considered as one without beginning and without ending, for neither his father, nor his mother, nor his ancestors, nor his death are written of; and such a one is indeed is the Son of God, to wit, an everlasting Priest; as he is God, without mother wonderfully begotten; as he is man, without father wonderfully conceived.

 

 4  (3) Now consider how great this man was, unto whom even the Patriarch Abraham gave the tithe of the spoils.

 

(3) Another figure: Melchisedec in consideration of his Priesthood was above Abraham for he took tithes of him, and blessed him as a Priest; Such a one indeed is Christ, upon whom dependeth even Abraham's sanctification, and all the believers, and whom all men ought to worship and reverence as the author of all.

 

 5 For verily they which are the children of Levi, which receive the office of the Priesthood, have a (*) commandment to take, according to the Law, tithes of the people (that is, of their brethren) though they (b) came out of the loins of Abraham.

 

(*) Numbers 18:19-21 .

(b) Were begotten of Abraham.

 

 6 But he whose kindred is not counted among them, (*) received tithes of Abraham, and blessed him that had the promises.

 

(*) The Levites received tithes of their brethren, but Melchisedec of Abraham, the Patriarch; then restore his Priesthood is more excellent than the Levitical.

 

 7 And (c) without all contradiction the less is blessed of the greater.

 

(c) He speaketh of the public blessing which the Priests used.

 

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

 

(*) Because there is no mention of his death.

 

 9  (4) And to say as the thing is, Levi also which receiveth tithes, payeth tithes in Abraham.

 

(4) A double amplification: The first, that Melchisedec took the tithes, as one immortal (to wit, in respect that he is the figure of Christ, for his death is in no place made mention of, and David setteth him forth as an everlasting Priest) but the Levitical Priests, as mortal men, for they succeed one another; the second, that Levi himself was tithed in Abraham by Melchisedec. Therefore the Priesthood of Melchisedec (that is, Christ's, who is pronounced to be an everlasting Priest according to his order) is more excellent than the Levitical.

 

 10 For he was yet in the loins of his father Abraham, when Melchisedec met him.

 

 11  (5) If therefore (d) perfection had been by the Priesthood of the Levites (for under it the Law was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchisedec, and not to be called after the order of Aaron?

 

(5) The third treatise of this Epistle, wherein after he hath proved Christ to be a King, a Prophet, and a Priest, he now handleth distinctly the condition and excellency of all these offices, shewing that all these were but shadows in all other, but in Christ they are true and perfect. He beginneth with the Priesthood, wherewith also the former treatise ended, that by this means all the parts and members of this disputation, may better hang together. And first of all he proveth that the Levitical Priesthood was imperfect because another Priest is promised a long time after according to another order, that is to say, of another manner of rule and fashion.
(d) If the Priesthood of Levi could have made any man perfect.

 

 12  (6) For if the Priesthood be changed, then of necessity must there be a change of the (e) Law.

 

(6) He sheweth how that by the institution of the new Priesthood, not only the imperfection of the Priesthood of Levi was declared, but also that it was changed for this; for these two cannot stand together, because that first appointment of the tribe of Levi, did shut forth the tribe of Judah and made it also inferior to Levi; and this latter doeth place the Priesthood in the tribe of Judah.
(e) Of the institution of Aaron.

 

 13 For he of whom these things are spoken, pertaineth unto another tribe, whereof no man (f) served at the altar.

 

(f) Had anything to do about the altar.

 

 14 For it is evident, that our Lord sprung out of Judah, concerning the which tribe Moses spake nothing, touching the Priesthood.

 

 15  (7) And it is yet a more evident thing, because that after the similitude of Melchisedec there is risen up another Priest,

 

(7) Lest any man might object, that the Priesthood indeed was translated from Levi to Judah; but yet notwithstanding the same remaineth still, he both weigheth and expoundeth these words of David, forever, according to the order of Melchisedec, whereby also a divers institution of Priesthood is well perceived.

 

 16  (8) Which is not made Priest after the (g) Law of the carnal commandment, but after the power of the endless life.

 

(8) He proveth the diversity and excellency of the institution of Melchisedec's Priesthood, by this, that the Priesthood of the Law did stand upon the outward and bodily anointing; but the sacrifice of Melchisedec is set out to be everlasting and more spiritual.
(g) Not after the ordination, which commandeth frail ad transitory things, as was done in Aaron's consecration, and all that whole Priesthood.

 

 17 For he testifieth thus, (*) Thou art a Priest forever, after the order of Melchisedec.

 

(*) Psalm 110:4; Hebrews 5:6 .

 

 18  (9) For the (h) commandment that went afore, is disannulled, because of the weakness thereof, and unprofitableness.

 

(9) Again, that no man might object that the last Priesthood was added to make a perfect one, by the coupling them both together, he proveth that the first was abrogated by the later, as unprofitable, and that by the nature of them both. For how could those corporal and transitory things sanctify us, either of themselves, or being joined with another?
(h) The ceremonial law.

 

 19 For the Law made nothing perfect, but the bringing in of a better hope made perfect, whereby we draw near unto God.

 

 20  (10) And for as much as it is not without an oath (for these are made Priests without an oath;

 

(10) Another argument whereby he proveth that the Priesthood of Christ is better than the Priesthood of Levi, because it was established with an oath, but theirs was not so.

 

 21 But this is made with an oath by him that said unto him, (*) The Lord hath sworn, and will not repent, Thou art a Priest forever, after the order of Melchisedec.)

 

(*) Psalm 110:4 .

 

 22 By so much is Jesus made a surety of a better Testament.

 

 23  (11) And among them many were made Priests, because they were not suffered to endure, by the reason of death.

 

(11) Another argument tending to the same purpose. The Levitical Priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so hath he also an everlasting Priesthood making most effectual intercession for them which by him come unto God.

 

 24 But this man, because he endureth ever, hath a Priesthood, which (i) cannot pass from one to another.

 

(i) Which cannot pass away.

 

 25 Wherefore, he is (k) able also perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them.

 

(k) He is fit and meet.

 

 26  (12) For such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

 

(12) Another argument: There are required in an high Priest innocency and perfect pureness, which may separate him from sinners for whom he offereth. But the Levitical high Priests shall not be found to be such, for they offer first for their own sins; But Christ only is such a one, and therefore the true and only high Priest.

 

 27 Which needeth not daily as those high Priests to offer up sacrifice, (*) first for his own sins, and then for the peoples, (13) for (l) that did he (m) once, when he offered up himself.

 

(*) Leviticus 16:11 .

(13) Another argument which notwithstanding he handleth afterward: The Levitical Priests offered sacrifice after sacrifice, first for themselves, and then for the people. But Christ offered not for himself, but for others, not sacrifices, but himself, not often times, but once. And this ought not to seem strange, saith he, for so much as they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.
(l) That sacrifice which he offered.
(m) It was so done, that it needeth not to be repeated or offered again any more.

 

 28 For the Law maketh men high Priests, which have infirmity, but the (n) word of the oath (14) that (o) was since the Law, maketh the Son, who is consecrated for evermore.

 

(n) The commandment of God which was bound with an oath.
(14) Another argument taken by the time: Former things are taken away by the latter.
(o) Exhibited.

 

 

Steve

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