Heb. 7 Heb. 7:1–10 Christ, a Priest after the order of Melchisedec, is proved to be of a more excellent order than that of Aaron, from the character of Melchisedec, and his confessed superiority to Abraham and Levi, Heb.

The Spirit now proceedeth to prove, that the gospel High Priest is of a far more excellent order than that of Aaron’s, by his being of the order of Melchisedec, of witore they had read, and whom they had in great esteem, and after whose order they were assured, by the prophet David, another Priest…

To whom also Abraham gave a tenth part of all; by which tithing to him. Abraham owns him to be God’s priest. As he had received blessing from God by him, so he returns to God, through him, his acknowledgments; he divided, shared, and gave out his part to him, even the tenth part of all the spoils,…

In this verse is a mystical description of the eternity of Christ’s person and priesthood, set out by the Spirit in the silence and omission of things that concerned Melchisedec and his glory; so that what here is represented to be typically and in shadow, that was Christ really and substantially;…

Now consider how great this man was: the Spirit compares with, and prefers, Melchisedec before Abraham, as he was God’s high priest; he introduces it with pressing these Hebrews to exercise an act of judgment under the metaphor of seeing, denoting it to be such a serious and intent act, as calls…

This is a proof by instance out of the Levitical law, that he who receiveth is greater than he who giveth. And verily they that are of the sons of Levi, who receive the office of the priesthood: the seed of Levi the son of Jacob, son of Isaac, son of Abraham, Num. 1:48–50, Num.

The proof is here applied, showing Melchisedec to be greater, not than the Levitical priest only, but than Abraham himself. But he whose descent is not counted from them; he drew not his genealogy from any priests before him, but is greater than those priests, who by genealogy and succession were…

This principle is commonly acknowledged, it is a most apparent truth, you Hebrews cannot deny it; it is your common judgment, that a priest blessing, as God’s officer, is greater than those blessed by him.

His greatness as to his priesthood above the Levitical, is proved from its immortality. Immortal is greater and better than mortal; such is his order of priesthood. This argument he brings in to heighten the former, and so connects it to it.

And as I may so say: the Spirit now sets this priesthood above the Levitical by instance, which instance being not so proper or direct, his form of introducing it is considerable, as ως επος ειπειν, as to say the word, which is a Greek elegancy of speech, when that is uttered which is remarkable,…

For, introduceth the proof, that Levi tithed in Abraham, being virtually in him, as his productive cause; so near is the unity and identity of descending children; and as truly were the posterity of Adam in him when he ate, sinned, and fell, Rom. 5:12.

If therefore perfection were by the Levitical priesthood: now the Spirit infers from the doctrine of Melchisedec’s priesthood, the dignity and perpetuity of Christ’s, typified by it: so that it is not Aaron’s priesthood, but Christ’s, which the Hebrews were to use for their salvation after Aaron’s…

For the priesthood being changed: for refers to the expiration of the Aaronical order, to which these Hebrews now were not bound, for that a better priesthood and law were to fill up their room in the church.

For he of whom these things are spoken pertaineth to another tribe: that this priesthood was so altered, he proves by Christ’s being of another tribe than Levi. This is a periphrasis, describing the priest after Melchisedec’s order. Of whom was this said in Ps.

For it is evident that our Lord sprang out of Juda; the proof of this change of the tribe, and of what tribe he was, was undeniably evident to these Hebrews from their own genealogies, and the Roman census and enrolment of him; the providence of God ordering this, that it might be universally known…

And it is yet far more evident: the change and abolition of the Levitical priesthood, and law, that the perfecting of Christ might succeed, is not only clearly represented to the understanding of all, that they assent to it, but it is far more evident from the eternity of this priesthood’s…

Who is made, not after the law of a carnal commandment; the gospel High Priest, the Lord Jesus Christ, was not constituted nor consecrated after that order and rule of God which did bind the Aaronical priesthood, and regulate it as to their consecrations and ministrations, obliging them by annexed…

For he testifieth: this is proved by infallible testimony in Ps. 110:4, God the Father himself solemnly declared him to be so before the angels in heaven, and revealed it to men on earth by the prophet David.

For there is verily a disannulling of the commandment going before: the Spirit having proved the disannulling of the Aaronical priesthood for its imperfection, proceeds to prove the abolishing of the law or covenant annexed to it, like it for weakness and unprofitableness; αθετησις is a displacing,…

For the law made nothing perfect: the proof of this weakness and unprofitableness of the law is its imperfection; it had no supernatural moral power to justify or sanctify any person, or to bring him to perfection; neither did it perfect any person of itself so as to reconcile him to God, or bring…

This is a further proof of the excellency of Christ’s priesthood above Aaron’s, taken from his constitution in it by oath. He who is made a priest by oath, is a better and a greater priest than any made so without it; but so is Christ. Καθ οσον is a comparative, answered Heb.

For those priests were made without an oath; those priests of Aaron’s order were selected, instituted, consecrated, without any oath mentioned by Moses, who did all exactly as the Lord commanded him, Ex. 40:16.

This brings in the consequent on Heb. 7:20. As much excellency as was in God’s oath constituting, so much there must be in the office constituted. The Aaronical priesthood, by God’s constitution, was excellent; but Christ’s is much more so, being by God’s oath made personal and everlasting,…

And they truly were many priests: this further demonstrates the excellency of Christ’s priesthood above the Aaronical for its singularity and self-sufficiency; whereas theirs was, for the multiplicity of it, weak, vanishing, and mortal, like themselves.

But this man, because he continueth ever; this Priest, Jesus, Heb. 7:22, is opposed to the Aaronical multitude; this excellent one, 1 Tim. 2:5, after his resurrection abideth immortal. He is eternal and permanent for person and office: see Heb. 7:25, Rom. 6:9.

Wherefore he is able also to save them to the uttermost: this inference proves his eminency in office above Aaron’s order by the efficacy of it; for he is possessor of a supernatural Divine power, which is able to save to perfection, to the full, to all ends, from sin, in its guilt, stain, and…

The last excellency of the gospel High Priest, preferring him to Aaron’s order, is the qualification of his person, by which he is described in himself, distinguished from and set above all others, and is that which remained out of David’s proof to be cleared, who this person was, who was different…

In this verse the Spirit shows the ground of his intercession work in heaven, and why he doth not sacrifice as a High Priest there; therein setting his far above the Aaronical priesthood.

This is the reason why the Aaronical priests had need to sacrifice for themselves, and the gospel High Priest had not, and is finally describing him who is so.