Hebrews 7:1-28

What is the theme of this chapter?

The superiority of the Melchizedekian priesthood.

What is the key verse(s) of this chapter?  Verse 12

For when the priesthood is changed, of necessity there takes place a change of law also.

What can I apply to my life from this chapter (things to do/avoid)?

Verses 12 and 27 are so important.  I can use them to show people that we are no longer under the law, and, that is it an error to continue to 'sacrifice Christ' day after day after day by continually asking for forgiveness for that has already been paid (once!) for and forgiven.

Additional observations/questions:

Back to chapter two's question: "Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews?  For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book."

Chapter three's question:  "Have I come any closer to a conclusion on this?  Maybe the audience is neither.  Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding.  I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."  

Chapter four's observation:  Williams rather confirmed this interpretation this week.  Are he and McLean right?  

Chapter five's observation:  Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter Six's question:  Everybody except McLean seems to be saying that this chapter is hypothetical.  I must confess it bothers me to read it hypothetically.  In view of the context, I'm not sure it's warranted.  But can McLean be right and EVERYBODY ELSE be wrong?  That bothers me, too.

This week's question:  McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now.  He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14).  This  makes sense.  He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible.  Is this a possible interpretation?  Or is it a stretch?

Hebrews 7:23-28

The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.  Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.


forever - "Completely (Lk 13:11, the only other place this phrase is used) and permanently." (Ryrie)

v 27 - "Our Lord, being perfect, did not need to offer sacrifices for Himself; instead, He offered Himself for our sins once for all." (Ryrie)

"Man's principle of life and righteousness is: many priests and many sacrifices daily offered up.  God's way of salvation is: One priest and One Sacrifice — A Sacrifice so infinite and satisfactory that it needs no repetition.  Christ as High Priest intercedes only for those who come unto God by Him (v 25).  He does not intercede for the unbelieving world (Jn 12:9).  As Fore-runner (Heb 6:20) He guarantees the fulfilment of the promises (v 12) to the heirs of promise (v 17); and as the Surety of a  better Covenant (Heb 7:22) He establishes their perpetuity." (Williams)

"'Sanctify' and 'consecrate' are priestly words (ex 28 and Lev 8).  The one is the completion of the other (v 9, 7:28 and 10: 14).  Sanctification mans separation wholly to God — consecration means 'a filled hand'; and when the hand is full it needs no more.  Hence the word 'perfection' in respect of Christ's Priesthood in this Epistle.  Having accomplished the one great satisfying oblation for sin, Christ passed through the heavens and entered upon His ministry there as a perfected High Priest; and there He remains.  Aaron entered the Most Holy Place, but only once a year and then withdrew immediately.  Christ entered the Heavenly sanctuary and sat down.  There was no seat for Aaron in the earthly tabernacle, for his ministry could never settle the question of sin and its judgment." (Williams)

"At the Last Passover Christ as Melchisedec signified, in the first cup, the deliverance of creation; and as the Passover Lamb He signified in the last cup, the deliverance of His people.  Both these deliverances are secured by His offering up Himself (See Rev 4 and 5).  Melchisedec suddenly appears after the slaughter of the kings.  Up till then he was hidden.  The true Melchisedec is now hidden but will appear in blessing after the destruction of the kings of Revelation 19.  As King of righteousness He will judge the wicked, and as King of peace He will bless the earth.  Peace does not displace righteousness but is based upon it.  These are all millennial glories reserved for Israel and the redeemed nations; but the Church being one with Him will share all His glories whether heavenly or earthly." (Williams)

this He did once for all when He offered up Himself - "There are several other similar mentions of the singularity of Christ's sacrifice: Hebrews 9:12:...he entered in once into the holy place, having obtained eternal redemption for us.  Hebrews 9:26:...but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.  Hebrews 9:28: So Christ was once offered... Hebrews 10:10:...the offering of the body of Jesus Christ once for all.  Hebrews 10:12:  But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; Hebrews 10:14: For by one offering he hath perfected for ever..." (McLean)

Hebrews 7:19-22

For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. And inasmuch as it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, ‘YOU ARE A PRIEST FOREVER’”); so much the more also Jesus has become the guarantee of a better covenant.


a former commandment - the Mosaic Law had to be set aside

the Law made nothing perfect - "Galatians 2:16 agrees that by the works of the law shall no flesh be justified.  And as far as religious people are concerned, God might just as well have talked to the trees than to haven written His words in our Bibles.  Religion, by definition, is that performance required by God whereby mankind assuages God's wrath or garners God's favor.  Christianity is not a religion, it is a faith, believing that Jesus Christ has done everything necessary to assuage God's wrath and to garner  God's favor on our behalf.  The only religion God ever accepted was given to Israel under the provisions of the Old Testament.  Israel, with the New Testament change in the law and the better priesthood after the order of Melchisedec,  has God's provision in place for its salvation into the Kingdom by His Spirit, not by religion.  Separate and apart from that, we as the Body of Christ have our salvation by grace through faith in Christ's payment for our sins.  Two programs, each made possible and perfect by Christ; and in neither program is eternal life a product of keeping the law." (McLean)

a better hope - for effecting full and final removal of sin has been introduced, along with a new way of access to God

draw near to God - "The purpose of redemption is to bring man near to God." (Williams)

"The 'we' of this verse is the same 'we' of this book, which has been identified clearly as the Hebrew people...Knowing that allows us to understand the significance of their drawing nigh to God.  As God's first son (Ex 4:22) and God's chosen people (Jn 15:16), they had been nigh unto God for centuries while the Gentile was far off (Eph 2:12).  During our dispensation of grace according to the revelation of the mystery, Gentiles are made nigh and unbelieving Israel is far off.  This verse restores Israel to its 'nigh unto God' position upon the institution of the New Testament with the re-institution of the prophetic program." (McLean)

v 21 - "The appointment of Melchizedek was accompanied by an oath; not so in the case of Levitical priests." (Ryrie)

"Christ's superiority to Aaron is further evidenced by His appointment as Priest having being made with an oath (v 20).  This shews the meaning and sanctity and value of an oath.  This is the third oath of the Epistle — the Oath of Imprecation (Heb 3:11) the Oath of Consolation (Heb 6:18) and the Oath of Consecration (Heb 7:20).  These oaths establish immutability." (Williams)

"...according to these verses, the Old Testament priests were installed by inheritance without an oath; but Christ, after the order of Melchisedec operates with the sworn oath of almighty God and His promise that He will not change His mind." (McLean)

a better covenant - The new covenant.

Hebrews 7:11-18

Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. And this is clearer still, if another priest arises according to the likeness of Melchizedek, who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life. For it is attested of Him, “YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.”


v 11 - "Another proof that Christ is superior to the law and its priesthood is that the law could not give the people perfection, i.e., complete communion with God.  The sacrificial Levitical system never achieved its aim." (Ryrie)

v 12 - "A change in the priesthood from the Levitical to Christ as Melchizedekan priest requires an end to the Mosaic Law.  For Paul's different, but non conflicting, argument on the abrogation of the Mosaic Law, see Rom 7:1-6; 2 Cor 3:7-11; Gal 3:19-25)." (Ryrie)

"A change of priesthood necessitates a change also of the law, i.e., of the principle of restoration to God (v 12).  The Aaronic Priesthood presents many priests and many sacrifices.  On them as a principle or Law of Life was based the  First Covenant — salvation by works.  That priesthood could not possibly make perfect the conscience of the worshipper as to the guilt of sin and it removal (Heb 6:1; 7:11, 19; 10:1-2).  The Melchisedec Priesthood present One Priest and One Sacrifice.  On them is founded the Second Covenant — Salvation by grace.  This Sacrifice being infinite, and the Priest ever-living, secures perfection of conscience before God as to the forgiveness of sins.  The double argument supporting the change of Priesthood contained in verses 13-17 is: first, Christ's membership of the Tribe of Judah (vs 13 and 14); and second, the testimony of Ps 110:17)." (Williams)

"Levitical priests were constituted as such under the jurisdiction of the law, but Christ, though He was born under the law, was not made a priest under it.  If thus the law made men priests whose order would have to be changed because Christ's priesthood was of a high order, there must be a change of the law that made them." (Vine)

"The whole Old Testament, starting in Exodus 19, centered on the law, but this verse says there has been a change...God's dealings with the people of the Earth had been calculated, consistent and had culminated with Christ who was made under the law, fulfilling the law.  With this seismic verse, the law and priesthood are declared to have changed...Since God now has declared all in unbelief that He might have mercy on all (Rom 11:32), we now know the law is the schoolmaster which brings us to Christ but that once we are saved, we have no more need of that schoolmaster (Gal 3:24-25).  For Israel in its New Testament, the law which had been its task-master and judge was to be written in the hearts of the people of God's Spirit.  Jeremiah 31:33: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.  Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: Ezekiel 36:27: And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.  Note also here, that both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law, but under grace. (Rom 6:14)  Hebrews 7:12, then, contains some of the best news Israel is ever to receive in that the law, which was against them, is changed and the temporal human priesthood of Aaron is replaced with the eternal priesthood after the order of Melchisedec.  Back in chapter one, we noted that Hebrews is a book filled with things which are better, all to benefit the nation Israel in its kingdom.  With Melchisedec, Israel has the priesthood of perfection, better than the Levitical priesthood after the order of Aaron.  Having previously been instructed to go on to perfection in Hebrews 6:1, here Israel is enabled to do as they have been told.  The law, having been added because of the transgressions of Israel (Gal 3:19), had the function of exposing sin and ministering condemnation. (Rom 7:7)  With the change reported in Hebrews 7:12, God enables Israel by His Spirit to keep the law, which before this change in the law had not been possible...Israel, when the Body of Christ has been removed and the prophetic program is reinstated, will benefit from these changes in the priesthood and the law, although hardly anyone respects that truth." (McLean)

v 13-17 - "Since our Lord came from the non-priestly tribe of Judah, He could not have served as priest without there being another order of priests, the Melchizedekan." (Ryrie)

Hebrews 7:4-10

Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils.  And those indeed of the sons of Levi who receive the priest’s office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham.  But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises. But without any dispute the lesser is blessed by the greater. In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on. And, so to speak, through Abraham even Levi, who received tithes, paid tithes, for he was still in the loins of his father when Melchizedek met him.


gave a tenth - "By taking the role of the one who tithed and the one who received the blessing (v 1), Abraham, to whom God gave the promises, doubly acknowledged his inferiority to Melchizedek." (Ryrie)

"The writer now proceeds to show that Melchisedec was better than Abraham, in order that he might show that he was better than Levi, and thus better than Aaron.  It follows therefore that if Melchisedec is superior to Aaron, his priesthood must be better than that of Aaron.  Since that is the case, Messiah's priesthood, being in the order of the priesthood of Melchisedec, must be better.  That makes Messiah better than Aaron and, therefore, the New Testament He instituted, better than the First Testament, which Aaron was instrumental in bringing in.  And that is the argument of the Book of Hebrews, namely, that the New Testament in Jesus' blood is superior to and takes the place of the First Testament in animal blood." (Wuest)

"The words" they that are the sons of Levi, who receive the office of the priesthood" are in the Greek text "those out of the sons of Levi who receive the office of priest."  There should not be a comma after Levi in the Authorized Version.  The point is that not all the sons of Levi became priests, but only those who belonged to the family of Aaron.  These were given a special injection to take tithes of their brethren, even though the latter, like the, were descended from a common ancestor, Abraham." (Wuest)

v 6 - "The proof that the Melchizedekan priesthood (and  Christ's) is superior to the Aaronic, or Levitical, priesthood is that Levi's great-grandfather Abraham paid tithes to Melchizedek, and that Levi, though unborn, was involved (v 9)." (Ryrie)

"Since Levi had not yet been born of Abraham, and since the Levitical priesthood had not yet been instituted, these verses declare Melchisedec to be great than all of them.  Since Christ was not a Levite and because of that would not have qualified to be a priest under a strict construction of the law, a better priesthood was provided Him in that of Melchisedec...Again, it is helpful to remember that Christianity is a faith in one God, not three gods, yet there are three manifestations of that one God.  Anthropomorphism and theophanies number into the dozens in our Old Testament; and the suggestion here is that Melchisedec is one of them." (McLean)

In this case - refers to the Levitical priest.

in that case - refers to Melchizedek and his priesthood

he lives on - "Nowhere in the record is it said that Melchizedek lost his priestly office by death, in contrast to the Levitical priest who died generation after generation." (Ryrie)

in the loins - "the ancestor, is seen as containing within himself his descendant, Levi (cf. Adam and the human race, Rom 5:12)." (Ryrie)

"The argument of verses 1-11 is, that if Levi when in the loins of his fore-father Abraham paid tithes to Melchisedec then was he inferior to him." (Williams)

Hebrews 7:1-3

For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.


Melchizedek - "is clearly a type of Christ.  Everything known about him from the OT is found in Gen 14:17-20 and Ps 110:4.  He was a great king-priest, and it is to his order of priesthood that Christ belongs.  Our Lord could never have been a Levitical priest because He was born of the tribe of Judah (Heb 7:14) and not the tribe of Levi.  Thus He must be associated with another order of priests, that of Melchizedek.  Both Christ and Melchizedek were men (Heb 7:4; 1 Tim 2:5); both were king-priests (Gen 14:18; Zech 6:12-13): both were appointed directly by God (Heb 7:21); both were called "King of righteousness" and King of peace" (Heb 7:2; Isa 11:5-9)." (Ryrie)

without father - "This does not mean that Melchizedek had no parents or that he was not born or did not die, but only that the Scriptures contain no record of these events so that he might be more perfectly likened to Christ." (Ryrie)

"He may have been Shem.  Abraham was a hundred and fifty when Shem died.  That would be about fifty years after this scene with Melchisedec.  Or Melchisedec may have been a patriarchal king and priest such as Job; or he may have been Christ in angelic form as in Gen 32:24, Joshua v 13, Judges 13, etc, and Gen 18.  This last supposition is based upon the statement made in verse 3 and verse 8.  But the argument of verse 3 may be that whereas Aaron had to produce a pedigree establishing his parentage before being consecrated high priest (Ezra 2:62), and as he could only hold office from thirty to fifty (Num 4:3), he was inferior to Melchisedec who needed to produce no evidence of parentage and who retained his priesthood so long as he lived.   Further, the use of the present tense in the words "abideth" and "liveth" (vs 3 and 8) is a frequent form in the Scriptures expressing continuity of argument or doctrine but not necessarily of person or action.  Melchisedec was assimilated, or likened, to the Son of God, and in that sense he still lives." (Williams)

"The narrative of Melchizedek as recorded in the book of Genesis is unique.  The details of his history were so chosen that both by what is omitted and what is narrated he might prefigure the Lord Jesus Christ in His high priesthood.  The record is so extraordinary that some have supposed that he was the Son of God himself but the supposition is unjustifiable.  The apostle states that he was "made like unto the Son of God," that is to say, that the history was so framed that the details were made to correspond beforehand to facts connected with the Priesthood of Christ.  Moses could no doubt have written a great deal more about Melchizedek, but writing by divine inspiration he withheld everything save which would serve the purpose intended." (Vine)

 "Perhaps, however, this might open our thinking to consider that our attempt to identify Melchisedec should include the Lord from heaven, God the Father and/or the entire Godhead.  Clearly, Melchisedec is described using the attributes of deity in this passage, and Melchisedec is a priest well before the law covenant and the institution of Israel's priesthood.  Could the provision of Melchisedec for Abraham be in concert with: Genesis 22:8: And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.  Note the verse can be read to say that God would provide a lamb for Himself, or no doubt the better way to read it; that God would provide Himself as that lamb.  Ultimately, the Lord Jesus Christ was the lamb slain, and since Christ is God, the lamb provided for God was God.  Thanks be unto God for His unspeakable gift of Himself.  In like manner, could Jehovah God have provided Himself in a theophany as the priest Melchisedec?  Might not that be consistent with the Lord Jesus' service to the Father, even though we know Christ: Philippians 2:6: Who, being in the form of God, thought it not robbery to be equal with God: Were that to be true, Hebrews 7:1-3 are suddenly very simple verse and there are not problems left unresolved." (McLean)