Heb 7:1
7:1 For this {1} Melchisedec, king of Salem, priest of the most
    high God, who met Abraham returning from the slaughter of
    the kings, and {a} blessed him;

 (1) Declaring those words, "According to the order of
     Melchizedek" upon which the comparison of the priesthood of
     Christ with the Levitical priesthood rests: first,
     Melchizedek himself is considered to be the type of Christ
     and these are the points of that comparison. Melchizedek
     was a king and a priest, as is Christ alone. He was a king
     of peace and righteousness as is Christ alone.
    (a) With a solemn and priestly blessing.

Heb 7:3
7:3 {2} 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.

 (2) Another type: Melchizedek is set before us to be
     considered as one without beginning and without ending, for
     neither his father, mother, ancestors, or his death are
     written of. Such a one is indeed the Son of God, that is,
     an everlasting Priest: as he is God, begotten without
     mother, and man, conceived without father.

Heb 7:4
7:4 {3} Now consider how great this man [was], unto whom even
    the patriarch Abraham gave the tenth of the spoils.

 (3) Another figure: Melchizedek in his priesthood was above
     Abraham for he took tithes from him, and blessed him as a
     priest. Such a one indeed is Christ, on whom depends even
     Abraham's sanctification and all the believers, and whom
     all men should worship and reverence as the author of all.

Heb 7:5
7:5 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 {b} come out of the loins of Abraham:

    (b) Were begotten by Abraham.

Heb 7:7
7:7 And {c} without all contradiction the less is blessed of the

    (c) He speaks of the public blessing which the priests used.

Heb 7:9
7:9 {4} And as I may so say, Levi also, who receiveth tithes,
    payed tithes in Abraham.

 (4) A twofold amplification: The first, that Melchizedek took
     the tithes as one immortal (that is, in respect that he is
     the figure of Christ, for his death is not mentioned, and
     David sets him forth as an everlasting Priest) but the
     Levitical priests, took tithes as mortal men, for they
     succeed one another: the second, that Levi himself, though
     yet in Abraham, was tithed by Melchizedek. Therefore the
     priesthood of Melchizedek (that is, Christ's, who is
     pronounced to be an everlasting Priest according to this
     order) is more excellent than the Levitical priesthood.

Heb 7:11
7:11 {5} If therefore {d} 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?

 (5) The third treatise of this Epistle, in which after he has
     proved Christ to be a King, Prophet and a Priest, he now
     handles distinctly the condition and excellency of all
     these offices, showing that all these were shadows, but in
     Christ they are true and perfect. He begins with the
     priesthood that the former treatise ended with, that by
     this means all the parts of the debate may better hold
     together. First of all he proves that the Levitical
     priesthood was imperfect because another priest is promised
     later according to an other order, that is, of another rule
     and fashion.
     (d) If the priesthood of Levi could have made any man

Heb 7:12
7:12 {6} For the priesthood being changed, there is made of
     necessity a change also of the {e} law.

 (6) He shows how 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 the first appointment of
     the tribe of Levi shut out the tribe of Judah and made it
     inferior to Levi: and this latter passage places the
     priesthood in the tribe of Judah.
     (e) Of the institution of Aaron.

Heb 7:13
7:13 For he of whom these things are spoken pertaineth to
     another tribe, of which no man {f} gave attendance at the

     (f) Had anything to do with the altar.

Heb 7:15
7:15 {7} And it is yet far more evident: for that after the
     similitude of Melchisedec there ariseth another priest,

 (7) Lest any man object, the priesthood was indeed translated
     from Levi to Judah. Nonetheless the same still remains, he
     both considers and explains those words of David "for ever,
     according to the order of Melchizedek" by which also a
     different institution of priesthood is understood.

Heb 7:16
7:16 {8} Who is made, not after the {g} law of a carnal
     commandment, but after the power of an endless life.

 (8) He proves the diversity and excellency of the institution
     of Melchizedek's priesthood, by this that the priesthood of
     the law rested on an outward and bodily anointing: but the
     sacrifice of Melchizedek is set out to be everlasting and
     more spiritual.
     (g) Not after the ordination, which commands frail ad
         temporary things, as was done in Aaron's consecration,
         and all of that whole priesthood.

Heb 7:18
7:18 {9} For there is verily a disannulling of the {h}
     commandment going before for the weakness and
     unprofitableness thereof.

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

Heb 7:20
7:20 {10} And inasmuch as not without an oath [he was made

 (10) Another argument, by which he proves that the priesthood
      of Christ is better than the priesthood of Levi, because
      his was established with an oath, but theirs was not so.

Heb 7:23
7:23 {11} And they truly were many priests, because they were
     not suffered to continue by reason of death:

 (11) Another argument for the same purpose. The Levitical
      priests (as mortal men) could not be everlasting, but
      Christ, as he is everlasting, so has he also an
      everlasting priesthood, making most effectual intercession
      for them who come to God by him.

Heb 7:24
7:24 But this [man], because he continueth ever, hath an {i}
     unchangeable priesthood.

     (i) Which cannot pass away.

Heb 7:25
7:25 Wherefore he is {k} able also to save them to the uttermost
     that come unto God by him, seeing he ever liveth to make
     intercession for them.

     (k) He is fit and sufficient.

Heb 7:26
7:26 {12} For such an high priest became us, [who 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 offers. The Levitical high
      priests are not found to be such, for they offer first for
      their own sins: but only Christ is such a one, and
      therefore the only true High Priest.

Heb 7:27
7:27 Who needeth not daily, as those high priests, to offer up
     sacrifice, first for his own sins, and then for the
     people's: {13} for {l} this he did {m} once, when he
     offered up himself.

 (13) Another argument, which nonetheless he handles afterward:
      The Levitical priests offered sacrifice after sacrifice,
      first for themselves, and then for the people. Christ
      offered not for himself, but for others, not sacrifices,
      but himself, not repeatedly, but once. This should not
      seem strange, he says, for 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 done so that it need not be repeated or
         offered again any more.

Heb 7:28
7:28 For the law maketh men high priests which have infirmity;
     but the {n} word of the oath, {14} which {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 later.
     (o) Exhibited.