Hebrews 7
Darby's Bible Synopsis
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
The epistle, returning to the subject of Melchizedec, reviews therefore the dignity of his person and the importance of his priesthood. For on priesthood, as a means of drawing nigh to God, the whole system connected with it depended.

Melchizedec then (a typical and characteristic person, as the use of his name in Psalm 110 proves) was king of Salem, that is king of peace, and, by name, king of righteousness. Righteousness and peace characterise his reign. But above all he was priest of the Most High God. This is the name of God as supreme Governor of all things Possessor, as is added in Genesis, of heaven and earth. It is thus that Nebuchadnezzar, the humbled earthly potentate, acknowledged Him. It was thus He revealed Himself to Abraham, when Melchizedec blessed the patriarch after he had conquered his enemies. In connection with his walk of faith, the name of Abraham, victorious over the kings of the earth, is blessed by Melchizedec, by the king of righteousness, in connection with God as Possessor of heaven and earth, the Most High. This looks onward to the royalty of Christ, a Priest upon His throne, when by the will and the power of God He shall have triumphed over all His enemies a time not yet arrived first fulfilled in the millennium, as it is commonly expressed, though this rather refers to the earthly part. Abraham gave tithes to Melchizedec. His royalty was not all, for Psalm 110 is very clear in describing Melchizedec as priest, and as possessing a lasting and uninterrupted priesthood. He had no sacredotal parentage form whom he derived his priest hood As a priest, he had neither father nor mother; unlike the sons of Aaron, he had no genealogy (compare Ezra 2:62); he had no limits assigned to the term of his priestly service, as was the case with the sons of Aaron. (Numbers 4:3) He was made a pries, like in his priestly character to the Son of God; but, as yet, the latter is in heaven.

The fact that he received tithes from Abraham, and that he blessed Abraham, shewed the high and preeminent dignity of this otherwise unknown and mysterious personage. The only thing that is testified of him without naming father or mother, commencement of life, or death that may have taken place is, that he lived.

The dignity of his person was beyond that of Abraham, the depositary of the promises; that of his priesthood was above Aaron's, who in Abraham paid the tithes which Levi himself received from his brethren. The priesthood then is changed, and with it the whole system that depended on it.

Psalm 110 interpreted by faith in Christ for the epistle, we need not say, speaks always to Christians is still the point on which its argument is founded. The first proof the, that the whole was changed, is that the Lord Jesus, the Messiah (a Priest after the order of Melchizedec, did not spring evidently from the sacredotal tribe, but from another, namely, that of Judah. For that Jesus was the Messiah, they believed. But, according to the Jewish scriptures, the Messiah was such as He is here presented; and in that case the priesthood was changed, and with it the whole system. And this was not only a consequence that must be drawn from the fact that the Messiah was of the tribe of Judah, although a Priest; but it was requisite that another priest than the priest of Aaron's family should arise, and one after the similitude of Melchizedec, who should not be after the law of a commandment which had no more power than the flesh to which it was applied, but who should be according to the power of a never ending life. The testimony of the psalm to this was positive: "Thou art a priest for ever after the order of Melchizedek."

For there is in fact a disannulling of the commandment that existed previously, because it was unprofitable (for the law brought nothing to perfection); and there is the bringing in of a better hope, by which we draw nigh to God.

Precious difference! A commandment to man, sinful and afar from God, rep] aced by a hope, a confidence, founded on grace and on divine promise, through which we can come even into God's presence.

The law, doubtless, was good; but separation still subsisted between man and God. The law made nothing perfect. God was ever perfect, and human perfection was required; all must be according to what divine perfection required of man. But sin was there, and the law was consequently without power (save to condemn); its ceremonies and ordinances were but figures, and a heavy yoke. Even that which temporarily relieved the conscience brought sin to mind and never made the conscience perfect towards God. They were still at a distance from Him.. Grace brings the soul to God, who is known in love and in a righteousness which is for us.

The character of the new priesthood bore the stamp in all its features, of its superiority to that which existed under the order of the law and with which the whole system of the law either stood or fell.

The covenant connected with the new priesthood answered likewise to the superiority of the latter over the former priesthood.

The priesthood of Jesus was established by oath; that of Aaron was not. The priesthood of Aaron passed from one person to another, because death put an end to its exercise by the individuals who were invested with it. But Jesus abides the same for ever; He has a priesthood that is not transmitted to others. Thus He saves completely, and to the end, those that come unto God by Him, seeing that He ever lives to intercede for them.

Accordingly "such a high priest became us." Glorious thought! Called to be in the presence of God, to be in relationship with Him in the heavenly glory, to draw near to Him on high, where nothing that defiles can enter, we needed a High Priest in the place to which access was given us (as the Jews in the earthly temple), and such a one as the glory and purity of heaven required.What a demonstration that we belong to heaven, and of the exalted nature of our relationship with God ! Such a Priest became us: " Holy, harmless, undefiled, separate from sinners, exalted above the heavens" for so are we, as to our position, having to do with God there-a Pr iest who needs not to renew the sacrifices, as though any work to put away sin still remained to be done, or their sins could still be imputed to believers; for then it would be impossible to stay in the heavenly sanctuary. As having once for all completed His work for the putting away of sin, our Priest offered His sacrifice once for all when He offered up Himself,

For the law made high priests who had the infirmities of men, for they were men themselves; the oath of God, which came after the law, establishes the Son, when He is perfected for ever, consecrated in heaven unto God.

We see here that, although there was an analogy and the figures of heavenly things, there is more of contrast than of comparison in this epistle. The legal priests had the same infirmities as other men; Jesus has a glorified priesthood according to the power of an endless life.

The introduction of this new priesthood, exercised in heaven, implies a change in the sacrifices and in the covenant. This the inspired writer develops here setting forth the value of the sacrifice of Christ, and the long-promised new covenant. The direct connection is with the sacrifices; but he turns aside for a moment to the two covenants, a so wide-embracing and all-weighty consideration for the christian Jews who had been under the first.

To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
And without all contradiction the less is blessed of the better.
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
For he was yet in the loins of his father, when Melchisedec met him.
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
For the priesthood being changed, there is made of necessity a change also of the law.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
And inasmuch as not without an oath he was made priest:
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
By so much was Jesus made a surety of a better testament.
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he continueth ever, hath an unchangeable priesthood.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Synopsis of the Books of the Bible, by John Nelson Darby [1857-62].
Text Courtesy of Internet Sacred Texts Archive.

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