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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 7:11–28. His three-level outline is real structure in the source text, so it is rendered as structure.
Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb 7:11, Heb 7:12, etc. Here,
I.It is asserted that perfection could not come by the Levitical priesthood and the law.
They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.
II.That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.
III.It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.
IV.It is not only asserted, but proved, that the priesthood and law are changed, Heb 7:13, Heb 7:14.
The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.
1.There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb 7:14. This change of the family shows a real change of the law of the priesthood.
2.There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.
3.There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb 7:18, Heb 7:19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.
4.There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb 7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.
5.There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.
6.There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton - an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost - in all times, in all cases, in every juncture - all who come to God by him, Heb 7:25. So that here is a manifest alteration much for the better.
7.There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb 7:26-28. Here observe,
(1.)Our case, as sinners, needed a high priest to make satisfaction and intercession for us.
(2.)No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father.
(3.)The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genesthē ho Theos alēthēs - Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in Heb 7:27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator - a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not today, yet if he knew he might be in such circumstances as to need it tomorrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"And it is yet far more evident, if after the similitude of Melchisedec there ariseth another priest." What is evident? The interval between the two priesthoods, the difference; how much superior He is "who was made not according to the law of a carnal commandment." (Who? Melchisedec? Nay; but Christ.)
Eran.—Suppose we grant that [Melchizedek] is without Father and without mother and without descent, as you have said. But how are we to understand his having neither beginning of days nor end of life?Orth.—The holy Moses when writing the ancient genealogy tells us how Adam being so many years old begat Seth, and when he had lived so many years he ended his life. He writes the same of Seth, of Enoch, and of the rest. But he mentions neither beginning of existence nor end of life when speaking about Melchizedek. Thus as far as the story goes he has neither beginning of days nor end of life, but in truth and reality the only begotten Son of God never began to exist and shall never have an end. Eran.—Agreed. Orth.—Then, so far as what belongs to God and is really divine is concerned, Melchizedek is a type of the Lord Christ; but as far as the priesthood is concerned, which belongs rather to man than to God, the Lord Christ was made a priest after the order of Melchizedek. For, Melchizedek was a high priest of the people, and the Lord Christ has made the right holy offering of salvation for everyone.
Eran.—We have spent many words on this matter. Orth.—Yet more were needed, as you know, for you said the point was a difficult one.
Orth.—Do you say that according to the divine nature [the Lord] had a mother? Eran.—Certainly not. Orth.—For he was begotten of the Father alone before the ages? Eran.—Agreed. Orth.—And yet, as the generation he has of the Father is ineffable, he is spoken of as “without descent.” “Who,” says the prophet, “shall declare his generation?” Eran.—You are right. Orth.—Thus it becomes him to have neither beginning of days nor end of life; for he is without beginning, indestructible, and, in a word, eternal, and coeternal with the Father.Eran.—This is my view too. But we must now consider how this fits the admirable Melchizedek. Orth.—As an image and type. The image, as we have just observed, has not all the properties of the archetype. Thus to the Savior these qualities are proper both by nature and in reality; but the story of the origin of the race has attributed them to Melchizedek. For after telling us of the father of the patriarch Abraham, and of the father and mother of Isaac, and similarly of Jacob and of his sons, and exhibiting the pedigree of our first forefathers, it records neither the father nor the mother of Melchizedek. It also does not teach that he traced his descent from any one of Noah’s sons, to the end that he may be a type of him who is in reality without father and without mother. And this is what the divine apostle would have us understand, for in this very passage he says further, “But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.”
Eran.—Then, since holy Scripture has not mentioned his parents, can he be called without father and without mother? Orth.—If he had really been without father and without mother, he would not have been an image, but a reality. But since these are his qualities not by nature, but according to the dispensation of the divine Scripture, he exhibits the type of the reality. Eran.—The type must have the character of the archetype.
Orth.—Is man called an image of God? Eran.—Man is not an image of God but was made in the image of God. Orth.—Listen then to the apostle. He says, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God.” Eran.—Granted, then, that he is an image of God.
Orth.—According to your argument then he must have plainly preserved the characters of the archetype, and he must have been uncreated, uncompounded and infinite. He ought also to have been able to create out of the nonexistent, he ought to have fashioned all things by his word and without labor. In addition to this, he ought to have been free from sickness, sorrow, anger and sin, to have been immortal and incorruptible and to possess all the qualities of the archetype. Eran.—Man is not an image of God in every respect. Orth.—Although he is truly an image in the qualities in which you would grant him to be so, you will find that he is separated by a wide interval from the reality. Eran.—Agreed.
Orth.—Consider now too this point. The divine apostle calls the Son the image of the Father; for he says, “Who is the image of the invisible God?” Eran.—What then; does not the Son have all the qualities of the Father? Orth.—He is not Father. He is not uncaused. He is not unbegotten. Eran.—If he were he would not be Son. Orth.—Then does not what I said hold true; the image does not have all the qualities of the archetype? Eran.—True. Orth.—Thus too the divine apostle said that Melchizedek is made like unto the Son of God.
And not only, he says, it is clear from this that the priesthood and the covenant have been changed from that of another tribe, and not from Levi, that the risen priest is from, but also it is evident from this more abundantly. Of which? From that according to the order of Melchizedek, and not according to the former priest Aaron, Christ became a priest.
"if according to the likeness of Melchizedek there arises another priest." The "if," instead of "that," you will understand, or rather since; as if he said; And from this it is evident both the change and the transfer of the old covenant. Then according to the likeness. Since, he says, according to the likeness of Melchizedek there arises another priest, and not according to the likeness of Aaron.
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Summary
Hebrews 7:15 serves as a pivotal declaration within the epistle's extended argument for the superiority of Jesus Christ's priesthood. It emphatically states that the emergence of a new priest, one patterned "after the similitude of Melchisedec," is not merely a possibility but an undeniable and "far more evident" reality. This verse underscores the necessity of a radical shift from the Levitical system, which was inherently temporary and imperfect, to an eternal and perfect priesthood embodied in Christ, thereby paving the way for a new and better covenant.
Context
Literary Context
Hebrews 7:15 is situated within a sustained theological argument (Hebrews 7:1-28) that meticulously demonstrates the supremacy of Jesus' priesthood over the Mosaic Levitical priesthood. The author has already introduced Melchizedek as a pre-Levitical priest-king in Hebrews 7:1-3, highlighting his mysterious, eternal qualities. Prior to verse 15, the text establishes the inadequacy of the Levitical priesthood to bring perfection (Hebrews 7:11) and the consequent necessity of a change in the law and the emergence of "another priest" (Hebrews 7:12). Verse 15 then builds upon this foundation, asserting with even greater conviction that the rise of a Melchizedekian priest is undeniably clear, setting the stage for the detailed exposition of Christ's superior priesthood in subsequent verses.
Historical & Cultural Context
The audience of the Epistle to the Hebrews consisted primarily of Jewish Christians who were tempted to revert to Judaism, possibly due to persecution or a lack of full understanding of Christ's finished work. For these believers, the Levitical priesthood and its sacrificial system were deeply ingrained cultural and religious institutions, representing centuries of divine revelation and practice. The author's argument for a "new" and "another" priest would have been revolutionary, challenging their foundational understanding of worship and access to God. The concept of a priesthood not based on Aaronic lineage, but on an ancient, mysterious figure like Melchizedek, would have required careful theological explanation to demonstrate its continuity with God's redemptive plan while simultaneously highlighting its radical superiority and finality.
Key Themes
This verse significantly contributes to several overarching themes in Hebrews. The most prominent is the Superiority of Christ's Priesthood, emphasizing that Jesus' ministry is fundamentally different and eternally effective, unlike the temporary Levitical system. It reinforces the theme of the Melchizedekian Order, presenting Melchizedek not merely as an historical figure but as a divine type foreshadowing Christ's unique, non-Levitical, and eternal priesthood, as prophesied in Psalm 110:4. Furthermore, the verse implicitly highlights the Necessity of a New Covenant, as the insufficiency of the old priestly order directly necessitates a change in the law and the establishment of a "better covenant" mediated by Christ (Hebrews 8:6). This transition underscores God's progressive revelation and the ultimate fulfillment of His redemptive plan in Jesus.
Exposition and Analysis
Key Word Analysis
This term, meaning "manifest" or "clearly shown," is intensified by the prefix kata-, indicating a strong, undeniable manifestation. The author uses it to convey that the truth of a new, Melchizedekian priesthood is not merely suggested or implied, but has become overwhelmingly clear and demonstrably true through the preceding arguments and the very nature of God's redemptive plan. It signifies a conclusion that is beyond doubt.
Derived from homoios (like, similar), this word denotes a profound resemblance or likeness, not a mere superficial similarity or a direct lineal succession. In the context of Melchizedek, it emphasizes that Jesus' priesthood mirrors Melchizedek's in its essential, divinely ordained characteristics: its non-Levitical nature, its independence from human lineage, and its eternal quality. It points to a divine pattern that transcends the temporary Aaronic order.
This word means "other" or "different," specifically implying a distinction in kind, not just another one of the same kind (which would be allos). The use of heteros here is crucial, signaling that the "priest" who arises is fundamentally different from the Levitical priests. He belongs to an entirely distinct order, one that is superior and eternal, fundamentally altering the nature of priesthood and access to God.
Verse Breakdown
"And it is yet far more evident:"
This opening clause serves as an emphatic declaration, building on the previous arguments for the inadequacy of the Levitical priesthood. The phrase "far more evident" (Greek: perissóteron katádēlos) underscores the increasing clarity and undeniable nature of the author's conclusion. It suggests that as the theological argument unfolds, the necessity and reality of a new priestly order become not just apparent, but overwhelmingly clear to the reader.
"for that after the similitude of Melchisedec"
This clause introduces the specific pattern or model for this new priesthood. It is "after the similitude" (Greek: katá tēn homoiótēta) of Melchizedek, meaning it conforms to the unique characteristics of Melchizedek's priesthood as described in Hebrews 7:1-3. This likeness is crucial because Melchizedek's priesthood was not dependent on genealogical descent or the Mosaic Law, making him a fitting type for Christ's non-Levitical and eternal priesthood.
"there ariseth another priest,"
This final clause states the direct consequence of the preceding points: a new and different priest emerges. The verb "ariseth" (Greek: anístēmi) denotes a divinely ordained emergence or establishment, signifying a decisive and authoritative appearance. The term "another" (Greek: héteros) emphasizes that this priest is fundamentally distinct from the Levitical priests, belonging to a different order altogether—the order of Melchizedek. This "other priest" is, of course, Jesus Christ, whose appearance marks the fulfillment of prophecy and the inauguration of a superior priestly ministry.
Literary Devices
The author of Hebrews employs several literary devices in this verse to strengthen his argument. The most prominent is Argumentation, as the verse functions as a conclusive statement within a larger, meticulously constructed theological case. The phrase "far more evident" acts as a strong rhetorical marker, signaling to the reader that the logical progression of the argument has reached an undeniable conclusion. Typology is central, as Melchizedek serves as a pre-Mosaic type or foreshadowing of Christ's unique priesthood. The "similitude of Melchisedec" is not a mere comparison but points to a divinely ordained pattern that finds its ultimate and perfect fulfillment in Jesus. Furthermore, there is a clear element of Emphasis through the use of "far more evident" (perissóteron katádēlos), which intensifies the certainty and clarity of the truth being presented, ensuring the audience grasps the profound significance of this new priestly order.
Theological and Thematic Connections
Hebrews 7:15 is a theological linchpin, asserting the profound shift in God's redemptive plan from the provisional Levitical system to the eternal priesthood of Jesus Christ. The "far more evident" emergence of a priest "after the similitude of Melchisedec" signifies that the old covenant, with its temporary priests and sacrifices, was insufficient to bring about true perfection or lasting access to God. This verse underscores the divine necessity for a new and superior mediator, one whose priesthood is not based on human lineage or a perishable law, but on the power of an indestructible life. This transition is foundational to understanding the New Covenant, where Christ's singular, perfect sacrifice and unending intercession provide complete and permanent atonement, granting believers direct and confident access to God's presence.
Reflection and Application
Hebrews 7:15 offers profound assurance and clarity for believers today, inviting us to rest in the finished work of our High Priest, Jesus Christ. The "far more evident" truth of His Melchizedekian priesthood means that our access to God is not contingent on human efforts, earthly rituals, or a temporary system, but on an eternal, divinely appointed mediator. This should fill us with unwavering confidence in our standing before God, knowing that Christ's intercession for us is constant and eternally effective. It liberates us from the burden of seeking perfection through external means and redirects our faith to the One who has perfectly fulfilled all righteousness. Understanding this radical shift in priesthood deepens our appreciation for God's wisdom in progressively revealing His plan of salvation, culminating in the person and work of Jesus. We are called to live in light of this glorious reality, approaching God's throne with boldness and gratitude, knowing that our High Priest is forever at His right hand, interceding on our behalf.
Questions for Reflection
FAQ
Why is it "far more evident" that another priest should arise after the similitude of Melchizedek?
The author of Hebrews has systematically built a case demonstrating the insufficiency of the Levitical priesthood. In Hebrews 7:11, he states that "if perfection were by the Levitical priesthood... what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" The very existence of a prophecy in Psalm 110:4 about an eternal priest "after the order of Melchizedek," coupled with the historical reality that the Levitical system could not achieve perfection or lasting atonement, makes it "far more evident" that a new, different, and superior priest was necessary. This new priest, Jesus, perfectly fulfills the Melchizedekian type, proving the old system was provisional and pointing to a greater reality.
Christ-Centered Fulfillment
Hebrews 7:15 powerfully points to Jesus Christ as the ultimate fulfillment of God's redemptive plan. The "similitude of Melchisedec" is not merely a historical parallel but a typological foreshadowing of Christ's unique and eternal priesthood. Unlike the Levitical priests, whose ministry was limited by death and human imperfection (Hebrews 7:23), Jesus, the "another priest," arises with an "indestructible life" (Hebrews 7:16). He is the one to whom God swore an oath, "Thou art a priest for ever after the order of Melchisedec" (Hebrews 7:21), fulfilling the ancient prophecy of Psalm 110:4. Christ's priesthood inaugurates a "better covenant" (Hebrews 8:6), established on better promises, where His single, perfect sacrifice on the cross (Hebrews 9:26) provides complete and eternal purification for sins. As our High Priest, He ever lives to make intercession for us (Hebrews 7:25), granting direct and confident access to the very throne of grace (Hebrews 4:16). Thus, Hebrews 7:15 is a crucial declaration of Christ's supremacy, not just as a priest, but as the perfect and final mediator between God and humanity.