Christ, a priest after the order of Melchisedec, is proved to be of a more excellent order than that of Aaron, 1from the character of Melchisedec, and his confessed superiority to Abraham and Levi; 11from the imperfection of the Levitical priesthood, which induced the necessity of a change to one more perfect; 20from the confirmation of Christ's priesthood by an oath; 23from the unchangeableness, 26and spotless innocence, of the person.
1FORa1this Melchisedec, king 2of Salem, priest 3of the most high God, who met Abraham returning from the slaughter of the kings, and blessed 4him;
a Gen. 14:18.
1 The apostle relates this history of Melchisedec from Gen. 14:17, etc., as afterward also from Psalm 110, in which places of the Old Testament is only mention made of him. Some think that this was Shem the son of Noah, the forefather of Abraham, which Shem then lived still, as appears by comparing his age with this time when this happened to Abraham, in whose family without doubt the true knowledge and worship of God remained. But to this is in contradiction to that he is afterward said to have been without father, without mother, without descent.
2 Almost all ancient teachers think that this Salem was the city which afterward was called Jerusalem; although Hieronymus with some others hold that this was Salem about Jordan, whereof mention is made in John 3:23, about which city there were certain plain fields, whereof is spoken in Gen. 14:17, and Hieronymus testifies that in his time the remainders of Melchisedec’s palace were still shown in this Salem at the Jordan.
3 That is, of the true God, Possessor of heaven and earth, as Melchisedec speaks, Gen. 14:19; by which title he distinguishes him from the priests of the false gods, wherewith the world was then already filled, which even some of Abraham’s ancestors themselves served beyond the Euphrates, Joshua 24:14.
4 Namely, as a priest of the most High, and with priestly authority, as the evidence, which Paul draws this from verse 7, also demands.
2To 5whom also Abraham gave 6a tenth part of all; first being by interpretation 7King of righteousness, and after that also King of Salem, which is, 8King of peace;
5 Namely, Melchisedec as a figure and type of Christ, of whom the apostle likewise notes the properties, as well of his names, as of other qualities, that he presently shows them to be truly fulfilled in Christ, the Son of God.
6 This was also an act of Abraham to Melchisedec as priest. Paul, who notwithstanding here considers all things wherein the priesthood of Melchisedec excelled the priesthood of Levi, does not speak anywhere here of other priestly actions. Therefore the offering of bread and wine is inappropriately added hereunto by some, whereof here no mention is made. Yet Gen. 14:18 does not speak of offering, but of bringing forth bread and wine as of a royal present, serving for this purpose, to refresh with meat and drink Abraham’s company, who were wearied with the battle, as Josephus also thus relates this in Antiq. lib.1 cap. 11.
7Christ is thus called, according to the type of Melchisedec, not only because He Himself is righteous, but also because He is become the true righteousness before God for us, 1 Cor. 1:30; 2 Cor. 5:21.
8 Wherein he was also a type of Christ, Who has procured eternal peace with God for us, Rom. 5:1.
39Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto 10the Son of God; abideth a priest continually.
9 This which follows is spoken of Melchisedec as a type of Christ, because in the relation of the history, Genesis 14 and Psalm 110, no mention is made of any of these, but because he is brought in as a man (as we may say) fallen out of heaven, and without beginning and end, which is in truth fulfilled in Christ. For He is without father in respect of His human nature, and without mother, without descent in respect of His Divine nature; as also neither beginning of days, nor end of life.
10 From this it appears that Melchisedec has not been the Son of God Himself, Who showed Himself to Abraham in human shape, as some have also thought; but that he has only born a type and similitude of the Son of God.
4Now 11consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
11 From here on to the 11th verse the apostle extols Melchisedec above Abraham; and from the 11th verse onwards he exalts the Priesthood of Christ above the priesthood of the Levites, and proves that this, as being imperfect, must have an end, but Christ’s priesthood would endure always.
5And verily they that are of the sons of Levi, who receive the office of the priesthood, 12haveb a commandment to take 13tithes of the people according to the law, that is, 14of their brethren, though they come out of the loins of Abraham:
12 Namely, from God. See the law thereof, Num. 18:24, etc.
b Num. 18:21; Deut. 18:1; Joshua 14:4; 2 Chron. 31:5.
13 Gr. to tithe the people.
14 That is, the other Israelites, who were likewise descended from Abraham.
6But he whose descent is not counted 15from them received 16tithesc of Abraham, and 17blessed 18him that had the promises.
15 Namely, from the Levites.
16 Gr. tithed Abraham.
c Gen. 14:20.
17 Namely, Melchisedec, Gen. 14:19.
18 Namely, Abraham, the patriarch, who had the promise that in his Seed all generations would be blessed, Gen. 12:3; 22:18.
7And without 19all contradiction the less is blessed 20of the better.
19 Or, any.
20 He speaks here of a solemn and priestly blessing, whereby someone blesses another as a priest and ambassador of God, as here Melchisedec did Abraham. For, otherwise also one who is less, may indeed bless one who is greater, or pray for him.
8And here 21men that die receive tithes; but there he receiveth them, 22of whom it is witnessed that he liveth.
21 That is, the priests, who are taken away by death, and make room for other successors.
22 This some understand of Melchisedec, because in the history, Genesis 14, no mention is made of his death, nor of anyone who followed him in his priesthood upon earth. See verses 3 and 16, but this may also be taken from Psalm 110, where it is said, Thou art a priest for ever, which is understood of Christ, Who always lives, and took tithe of Abraham in the person of Melchisedec.
9And 23as I may so say, Levi also, who receiveth tithes, payed tithes 24in Abraham.
23 Or, to speak in one word.
24 Or, by Abraham. The Greek word dia sometimes signifies in. See Rom. 4:11, and this exposition is also confirmed by the following verse.
10For 25he was yet in the loins of his father, when Melchisedec met him.
25 Namely, Levi. For, although Christ sprung also from the loins of David, and consequently of Abraham also, notwithstanding that was only according to His human nature, and done in an extraordinary manner, which therefore freed Him from this subjection, as also from sin, whereby all sinned in Adam, Rom. 5:12.
11Ifd therefore 26perfection were by the Levitical priesthood, (for 27under it the people received 28the law,) what further need was there that 29another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
d Gal. 2:21.
26 Or, sanctification; namely, not only the outward, according to the flesh, but also the inward, according to the spirit, and which exists before God; under which is contained also true reconciliation before God. See Heb. 10:14.
27 Or, together with; that is, with the institution of that priesthood. Others translate it of or concerning the same, namely the Levitical Priesthood, the people of Israel has received the law by Moses, that is, God by Moses obliged the people of Israel to the law of the Levitical Priesthood and its whole ministry, so that the people in their sanctification were to use only the ministry and the conduct of this priesthood.
28 Some understand this only of the law of the priestly ministration and of the ceremonies, which were bound to the Levitical Priesthood, as also afterwards in verse 12. Others take it broader for the entire law of Moses, moral as well as ceremonial, because God instituted the priesthood among the Levites, in order that they might be the keepers, interpreters and ministers of this law. See Hag. 2:12; Mal. 2:6, 7.
29 Namely, as God testifies by David in the 110th Psalm with an oath.
12For the priesthood being changed, there is made of necessity a 30change also of the law.
30 Some take this also only of the law of the priesthood in the tribe of Levi with the ceremonies, as was noted in the previous verse. Others take it for all the law of Moses, because the Levitical Priesthood and its ministry were by God’s ordinance so joined one to another, and so involved one with the other, that the one could not be changed without the other, seeing this priesthood of Levi or Aaron contained a great part of the same law, as in almost all the institutions of the law may be seen. And this sense seems to confirm verse 18 and verse 19.
13For he of whom these things 31are spoken 32pertaineth to another tribe, of which 33no man gave attendance at the altar.
31 Namely, in Psalm 110.
32 Gr. was partaker of another tribe, namely, of the tribe of Judah, as Jacob had foretold in Gen. 49:10, that Shiloh or Messiah must come forth out of the tribe of Judah, which, being fulfilled in the person of Jesus Christ, was known unto all Christians unto whom Paul here writes, as is declared in the following verse.
33 Namely, lawfully. For, when king Uzziah of the tribe of Judah would attempt this, he was punished with leprosy for it, 2 Chron. 26:18.
14For it is evident thate our Lord sprang out of Juda; of which tribe Moses spake nothing 34concerning priesthood.
e Isa. 11:1; Mat. 1:3.
34 That is, concerning the ministration of the priesthood. For, otherwise the kings were also to take care that the priests rightly administer their office, as may be seen in David, Solomon, Hezekiah, Josiah and others.
15And it is yet far more evident: for that 35after the similitude of Melchisedec there ariseth another priest,
35 Hereby the apostle expounds what he called before this the order of Melchisedec.
16Who is made, not 36after the law of a carnal commandment, but 37after the power of an 38endless life.
36 That is, by the law of the ceremonial commandments, which consisted in outward and carnal or transitory purifications and sanctifications, as there were concerning the garments of the priests, anointing, washing, sacrifices, etc., whereby they were consecrated unto their ministry, and which concerned only the body, and the outward state of man. But it is here to be observed that the apostle speaks of these ceremonies according to the common opinion of the Jews, who sought sanctification in these outward things, whereas they ought to have looked upon them only as types and shadows of Christ, as is taught in the following chapters.
37 That is, by the power of God, and anointing of the Holy Spirit, which would perpetually remain upon Him, and make Him an everlasting Priest, Who always would live to intercede for us, and also to appropriate unto us the power of His sacrifice unto an incorruptible life. See hereafter verse 25; Rom. 6:9, 10; Rev. 1:18.
38 Gr. indissoluble.
17For he testifieth, Thoufart a priest 39for ever after the order of Melchisedec.
f Psalm 110:4; Heb. 5:6.
39 That is, without that Christ’s Priesthood would be subject to any alteration. For, although some ceremonies of the Old Testament are also said to be instituted for ever, as is said of circumcision, Gen. 17:13, of the Passover, Exod. 12:14, of the Sabbath, Exod. 31:16, of the sacrifices, Num. 18:19, notwithstanding this cannot be understood of the ceremonies considered in themselves, but only in respect of the thing signified by them in Christ, and unto the time of the coming of Christ, by whom the ceremonies were abolished, as the apostle here and the Scripture everywhere else testifies.
18For there is verily 40a disannulling of the commandment going before for the weakness and 41unprofitableness thereof.
40 Or, abolition.
41 Namely, to be purified thereby according to the spirit, as the Jews sought their holiness and perfection in the use thereof; although these ceremonies served the true Israelites to be brought thereby to Christ and His sanctification, which was a great profit, but ended with the coming of Christ.
19Forg42the law made nothing perfect, buth43the bringing in of a better hope did; by the which 44we draw nigh unto God.
g Acts 13:39; Rom. 3:28; 8:3; Rom. 2:16.
42 Namely, of ceremonies, whereof he here properly speaks; nor the moral law itself, because it was impotent thereunto by the flesh, as Paul testifies, Rom. 8:3.
h John 1:17; Rom. 3:21.
43 Or, importation of a better hope; namely, perfects all things, whereby is understood the power of the new covenant, and of the Priesthood of Christ, which is called a better hope, because it accomplishes powerfully in us the true sanctification. Others translate it, but was an introduction unto a better hope, namely, the law itself, which is therefore also called a guide unto Christ, Gal. 3:24. But the proper signification of the Greek word epeisagoge requires rather the first sense, seeing it implies a bringing in or introducing of any matters beyond what was before.
44 For, through Christ and His Priesthood we have an open access unto God Himself, Rom. 5:2.
20And inasmuch as not without an oath 45he was made priest:
45 Namely, that Christ is become an eternal Priest.
21(For those 46priests were made without an oath; but 47this with an oath by him that said unto him, Thei Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
46 Namely, the Levitical priests.
47 Namely, Christ.
i Psalm 110:4.
2248By so much was Jesus made a 49surety of a better testament.
48 Or, for as much Jesus has become surety of a better covenant. Namely, seeing it is confirmed by an unchangeable oath of God and therefore also is unchangeable and powerful to save us, as is declared in that which follows.
49 That is, Mediator, as He is also called, Heb. 8:6; 9:15; 12:24.
23And they truly were many priests, because they were not suffered to continue by reason of death:
24But this man, because he continueth ever, hath an 50unchangeable priesthood.
50 The Greek word aparabaton signifies properly what passes not over to any other man, as the Levitical priesthood was to pass over to the eternal Priest after the order of Melchisedec, and therefore the first to perish, and this to abide forever. Or, what passes not over from Him to another successor, as did the Levitical priesthood.
25Wherefore he is able also to save them to the 51uttermost that come 52unto God by him, seeing he 53ever liveth toj make intercession 54for them.
51 Or, to the full, even unto the full end; that there is nothing wanting as such, which the Greek word implies; in order that outside of Him no part of salvation is to be sought or found, either in ourselves or in any other.
52 Namely, by a true and lively faith. See Heb. 10:19, etc.
53 Namely, in heaven, in His glory, at the right hand of His Father; always fulfilling there the other part of His office of High Priest, the intercession.
j 1 Tim. 2:5; 1 John 2:1.
54 See the exposition hereof, Rom. 8:34, and in Heb. 9:24.
26For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made 55higher than the heavens;
55 That is, exalted above all visible heavens, into the throne of His Father, unto the highest glory, Eph. 4:10; Rev. 3:21.
27Who needeth not 56daily, as those high priests, to offer up sacrifice, firstk for his own sins, and then for the people’s: for 57this he did once, when he offered up himself.
56 That is, often, or, upon all appointed days. See also Heb. 9:7.
k Lev. 9:7; 16:6; Heb. 5:3.
57 Namely, offered for the sins of the people, for He Himself had no sin of His own to offer, as is testified in the foregoing verse.
28For 58the law maketh men high priests which have infirmity; but 59the word of the oath, which was since the law, maketh the Son, who is 60consecrated for evermore.
58 Namely, given by Moses.
59 Namely, declared by David in Psalm 110, after the law was given some hundreds of years before, which the apostle adds to show that the last institution makes void the former.
60 Or, perfected, consecrated, as more than once before. See Heb. 2:10.