World Wide Study Bible
a Bible passage
7. Melchizedek the Priest
1For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 2to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is King of peace; 3without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually. 4Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils. 5And they indeed of the sons of Levi that receive the priest's office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham: 6but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises. 7But without any dispute the less is blessed of the better. 8And here men that die receive tithes; but there one, of whom it is witnessed that he liveth. 9And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes; 10for he was yet in the loins of his father, when Melchizedek met him. 11Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? 12For the priesthood being changed, there is made of necessity a change also of the law. 13For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. 14For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests. 15And what we say is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest, 16who hath been made, not after the law of a carnal commandment, but after the power of an endless life: 17for it is witnessed of him,
Thou art a priest for ever
After the order of Melchizedek.
18For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness 19(for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God. 20And inasmuch as it is not without the taking of an oath 21(for they indeed have been made priests without an oath; but he with an oath by him that saith of him,
The Lord sware and will not repent himself,
Thou art a priest for ever);
22by so much also hath Jesus become the surety of a better covenant. 23And they indeed have been made priests many in number, because that by death they are hindered from continuing: 24but he, because he abideth for ever, hath his priesthood unchangeable. 25Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them. 26For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; 27who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself. 28For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore.
19. For, &c.—justifying his calling the law weak and unprofitable (Heb 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.
nothing—not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," Heb 7:18.
did—rather connect with Heb 7:18, thus, "There takes place (by virtue of Ps 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [Wahl]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare Heb 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body.
we draw nigh unto God—the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.