TRV
Now first of all, by translation of his name, he is “king of righteousness”; and then he is also king of Shalem, which means “king of peace.”
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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 7:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
The foregoing chapter ended with a repetition of what had been cited once and again before out of Psa 110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.
I.The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen 14:18, etc., and in Psa 110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but,
1.The opinions concerning him that are best worthy our consideration are these three: - (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Joh 8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in Heb 7:3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such.
2.But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, Heb 7:1-3.
(1.)Melchisedec was a king, and so is the Lord Jesus - a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people.
(2.)That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king - rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity.
(3.)He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker.
(4.)He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin.
(5.)He was without father, without mother, without descent, having neither beginning of days nor end of life, Heb 7:3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual.
(6.)That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen 14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them.
(7.)That Abraham gave him a tenth part of all (Heb 7:2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice.
(8.)That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever.
II.Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (Heb 7:4, Heb 7:5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears,
1.From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, Heb 7:9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away.
2.From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, Heb 7:6, Heb 7:7. Here observe,
(1.)Abraham's great dignity and felicity - that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen.
(2.)Melchisedec's greater honour - in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, Heb 7:7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.
Historical interpretation
Eight Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, "King of peace," the most fit of all to head the race of men. A legislator too, in as much as He gave the law by the mouth of the prophets, enjoining and teaching most distinctly what things are to be done, and what not.
For Salem is, by interpretation, peace; of which our Savior is enrolled King, as Moses says, Melchizedek king of Salem, priest of the Most High God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted “righteous king”; and the name is a synonym for righteousness and peace.
Now the interpretation of the name Melchizedek is “king of justice” and “king of peace.” The apostle indeed demonstrated that in this name the mystery of the grace and justice of the Son, Lord of Melchizedek, was inscribed.
Using the principles of pastoral science, he gathers us into his heavenly fold. He is called “sheep,” because he was sacrificed, a “Lamb,” because he was without blemish. He is the “high priest” because he presented the offering. “Melchizedek,” because on the transcendent level he had no mother, on the human level no father, and his high estate is without genealogy. “Who,” it says, “can recount his generation?” He is “Melchizedek” too, as king of Salem or peace, as king of righteousness, and because he tithes the patriarchs who prevailed over evil powers.
And first from the name. "First" (he says) "being by interpretation King of righteousness": for Sedec means "righteousness"; and Melchi, "King": Melchisedec, "King of righteousness." Seest thou his exactness even in the names? But who is "King of righteousness," save our Lord Jesus Christ? "King of righteousness. And after that also King of Salem," from his city, "that is, King of Peace," which again is characteristic of Christ. For He has made us righteous, and has "made peace" for "things in Heaven and things on earth." What man is "King of Righteousness and of Peace"? None, save only our Lord Jesus Christ.
Paul wishing to show the difference between the New and Old Covenant, scatters it everywhere; and shoots from afar, and noises it abroad, and prepares beforehand. For at once even from the introduction, he laid down this saying, that "to them indeed He spake by prophets, but to us by the Son," and to them "at sundry times and in divers manners," but to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is "High Priest after the order of Melchisedec," and having oftentimes wished to enter into the subject of this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and restored them to confidence; then at last he introduces the discussion on the difference of the two dispensations to ears in their full vigor. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture saying, "They hearkened not to Moses for anguish of spirit." Therefore having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference of the dispensations.
And what does he say? "For this Melchisedec, King of Salem, Priest of the Most High God." And, what is especially noteworthy, he shows the difference to be great by the Type itself. For as I said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. "For" (he says) "this Melchisedec, King of Salem, Priest of the Most High God, who met Abraham returning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all." Having concisely set down the whole narrative, he looked at it mystically.
Now, the comparison he had frequently gone to great trouble to develop he develops in the present case. Firstly, he recalls the story of Melchizedek. While he seems to conduct his treatment in narrative style, he is laying the groundwork for his thesis. The reason, you see, that he showed Abraham giving a blessing and offering a tenth of the spoils was to show the patriarchy yielding precedence even in type. Then he brings out his importance also from the names. This name, Melchizedek, in the Hebrew and Syriac language means “king of righteousness”; he ruled over Salem, and the word Salem is translated as peace. His intention, therefore, is to present him in this way as a type of Christ the Lord: according to the apostle he is our peace, and according to the Old Testament author he is our righteousness.
Daniel told a story of another hermit who used to live in the lower parts of Egypt, and who said in his simplicity that Melchizedek was the Son of God. Now when the blessed man Theophilus, the archbishop of Alexandria, heard of it, he sent a message asking the monks to bring the hermit to him. When he saw him, he realized that he was a man of vision and that every thing that he had asked for God had given him, and that he had only said this out of simplicity. The archbishop dealt with him wisely in the following manner, saying, ‘Abba, pray to God for me, because I have begun to think that Melchizedek was the Son of God,’ and he added, ‘It cannot be true, for the high priest of God was a man. But because I had doubts in my mind about this, I sent for you to pray to God for me that He may reveal the truth of the matter to you.’ Then, because the hermit had confidence in the power of prayer, he said to him firmly, ‘Wait three days, and I will ask God about this and then I shall be able to tell you who Melchizedek was.’ So the hermit went away, and returned after three days, and said to the blessed Archbishop Theophilus, ‘Melchizedek was a man.’ The Archbishop said unto him, ‘How do you know that, abba?’ The hermit said, ‘God showed me all the Patriarchs, one by one, and they passed before me one after the other, from Adam to Melchizedek, and an angel said to me, “This is Melchizedek.” That is indeed how the truth of this matter appeared tome.’ The hermit went away, and he himself proclaimed that Melchizedek was a man, and the blessed Theophilus rejoiced greatly.
It now also wishes to show the great excellence of the New Testament over the Old: and it demonstrates this through the priests. Saying, "According to the order of Melchizedek," (Heb. 7:17) he indicates that Melchizedek himself, the type of Christ (for he calls him a type of Christ), He surpassed the legal priests who were among the Jews: asserting this, he said that if the type of Christ was superior to those that were among the Jews, how much more the truth, that is, Christ himself.
“king of Salem.” Name of a city.
"from the slaughter of the kings." When he returned after defeating the kings who had captured Lot. You know the history. (Gen. 14:1)
"and having blessed him [εὐλογήσας]." Instead of "he blessed him [εὐλόγησεν]."
"gave a tenth." That is, to Melchizedek, Abraham gave a tenth, he says.
"first being interpreted.” Therefore, he wants to show how Melchizedek is a type of Christ, and first he does this from the name. For, he says, his name is interpreted, king of righteousness; Melchizedek, king; Salem, peace. Of whom else could he be a type, except of Christ the true King of Righteousness?
Then he also mentions the other interpretation from the city. Salem is peace. Therefore, he is not only a king of righteousness, but also of peace, as from the city of which he reigned; both of these Christ is, being both King of Righteousness and King of Peace.
“without father, without mother.” Therefore, is it possible that this Melchizedek, being a man, is without father and without mother, and having neither beginning of days nor end of life? No. How then did he say this? Observe. For it could be objected to him: How is Christ according to the order of Melchizedek, who died and was not made a priest forever? See what he says: “We do not know,” he says, “who he has as father or mother, or what lineage Melchizedek is, nor when he was born, or when he died.” And what does this matter? Someone might say: “although we do not know these things, since they are not mentioned in Scripture, nevertheless he had both a father and lineage, and birth and death.”
How then is such a one without father and mother, and having no beginning or end of life? And he says: Just as Melchizedek, because he is not genealogically recorded in Scripture, appears to us who are ignorant to have no parents, nor beginning or end of life, so Christ truly is. For just as we do not know the beginning and end of Melchizedek, so neither truly do we know those of Christ; but the former because it is not written, the latter because of the truth; for the type is not equal in all things to the truth (since he himself is found to be truth, and identity rather than type); but he has certain images and likenesses; for example, Melchizedek is without father according to our ignorance, Christ is without father in his earthly birth; for according to the flesh he was born only of the Virgin Mary; Melchizedek is without mother, Christ is without mother in his heavenly birth, in which he had neither beginning of days; for how could the maker of time have a beginning? For he was begotten from the Father alone before all ages, ineffably and unthinkably. And thus understand all things that Melchizedek had, which we are ignorant of concerning him, these things Christ truly has. For Melchizedek is a king of peace and righteousness even to the bare names; but Christ truly is so.
"without genealogy." Melchizedek is without genealogy, as he is neither from the seed of Abraham nor is he traced through Moses, but his lineage is said to be unknown, and he is believed to spring from that cursed seed. It is just that he is declared righteous in himself, and not derived from righteous ancestors, nor from any righteous seed.It was therefore not right to uncover his genealogy, who in this way had reached the peak of righteousness.The lineage of Melchizedek was indeed of the Canaanites, as is shown. And it is indeed possible to demonstrate from those very things of which he held power and ruled over regions, and to which he drew near. For he was a neighbor of Sodom, and closer to Abraham who was dwelling near the oak of Mamre. You should think that there was also a king of Salem, which is Jerusalem.
"but made like the Son of God." And where is the similarity? That both Melchizedek and Christ, the end is unknown and the beginning. But for Melchizedek, it is because it has not been written, and for Christ, it is because it does not exist.
"abides a priest forever." In this way, accept the eternal, as well as the others. For he says, as far as it relates to us who are ignorant of when he died, he has set aside the priesthood, he is a priest forever. For the type of indistinct images preserves the original; or that the manner of the priesthood of Melchizedek (you know what I mean) remains forever.
"Consider how great this man was." Since he applied the type to the truth, he wishes to show that the type of Christ himself, namely Melchizedek, was greater than those priests among the Jews. And what do I say about the priests? He was indeed greater than the patriarch Abraham himself. If the type of Christ, he says, is greater than the patriarch himself, what then could anyone say about Christ? In one way, Abraham was greater than Melchizedek, but the type was the one who conquers. Thus, Cyril among the saints in the second book concerning On Adoration in Spirit and Truth…
"‘to whom even the patriarch Abraham gave a tenth.’ It is not to be said, he says, that he gave him tithes, as one who has shared in the war; (for this is why he said above, ‘who met Abraham returning from the slaughter), but according to reverence and honor, just as giving first fruits. ‘gave a tenth of the spoils.’ From the loot and plunder. And if he is greater than the patriarch (and this is indicated by the giving of tithes), much more than those among the Jewish priests. For the patriarch is not brought forth without reason: but to show that if the patriarch, he says, has given, what is to be said about the priests?"
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Summary
Hebrews 7:2 continues the author's intricate argument for the superiority of Melchizedek's priesthood, and by extension, that of Jesus Christ, over the Levitical order. This verse highlights two pivotal aspects: Abraham's act of giving a tithe (a tenth part) of his spoils to Melchizedek, and the profound, divinely intended meanings embedded in Melchizedek's very titles—"King of righteousness" and "King of peace"—which are revealed through their interpretation. This establishes Melchizedek's preeminence and his prophetic role as a type of the Messiah.
Context
Literary Context
This verse immediately follows Hebrews 7:1, which introduces Melchizedek as "King of Salem, priest of the most high God," who met Abraham returning from the slaughter of the kings and blessed him. The author of Hebrews is building a theological case, drawing from the historical account in Genesis 14:18-20, to demonstrate the superiority of Jesus' priesthood. The argument hinges on Melchizedek's unique status, which transcends the Levitical priesthood that had not yet been established but was implicitly "in Abraham's loins." The giving of the tithe by Abraham, the patriarch from whom the Levitical priests descended, signifies Melchizedek's greater authority.
Historical & Cultural Context
The practice of tithing was a recognized act of worship and homage in the ancient Near East, often given to deities or their representatives. For Abraham, a prominent patriarch, to give a tithe of his war spoils to Melchizedek signified a recognition of Melchizedek's superior status and priestly authority. The historical setting is the aftermath of Abraham's victory over the confederation of kings who had captured Lot (Genesis 14:1-16). Melchizedek's appearance as "King of Salem" (likely an early name for Jerusalem) and "priest of the Most High God" is significant, as it places him outside the later Mosaic covenant and Levitical system, yet establishes his legitimate authority. This pre-Mosaic encounter is crucial for the author's argument that a priesthood existed and was recognized as legitimate even before Aaron and the Levitical line.
Key Themes
The central theme in Hebrews 7 is the superiority of Christ's priesthood over the Levitical priesthood, which is argued through the figure of Melchizedek. This verse specifically contributes to the themes of Melchizedek's preeminence (demonstrated by Abraham's tithe, acknowledging a greater authority) and the prophetic significance of names and titles. The interpretation of "Melchizedek" as "King of Righteousness" and "Salem" as "peace" highlights the moral and eschatological dimensions of his kingship and priesthood, directly foreshadowing the dual role of Jesus as the ultimate King who brings both righteousness and peace (Isaiah 9:6-7). The author uses these details to build the case that Jesus' priesthood is "after the order of Melchizedek" (Hebrews 5:6), a superior and eternal order.
Exposition and Analysis
Key Word Analysis
Meaning "to translate." In this context, it refers to the act of explaining or revealing the meaning of a name or concept. Here, it underscores that the significance of Melchizedek's titles is not coincidental but divinely intended and understood, providing a deeper theological insight into his identity and role.
Meaning "equity (of character or act); specially (Christian) justification." This term signifies moral uprightness, justice, and conformity to God's standard. Melchizedek's title "King of righteousness" points to an inherent quality of his rule, establishing a foundation of moral integrity and divine justice.
Meaning "peace (literally or figuratively); by implication, prosperity." This word denotes a state of tranquility, harmony, and well-being, both internally and externally. "King of peace" highlights the beneficial and restorative nature of Melchizedek's reign, bringing reconciliation and wholeness.
Verse Breakdown
"To whom also Abraham gave a tenth part of all;"
This clause establishes the historical fact from Genesis 14:20 that Abraham, the revered patriarch, recognized Melchizedek's authority by giving him a tithe of the spoils of war. This act of tithing is critical to the author's argument, as it demonstrates Abraham's submission to Melchizedek, thereby implicitly acknowledging Melchizedek's superior priestly status even before the Mosaic Law or the Levitical priesthood existed. The "all" refers to the spoils Abraham recovered from the kings.
"first being by interpretation King of righteousness, "
This part reveals the profound meaning of Melchizedek's name. "Melchizedek" (Hebrew: Malki-Tzedek) literally means "My King is Righteousness" or "King of Righteousness." The author emphasizes that this is not merely a name but an "interpretation" that carries theological weight, pointing to the inherent character of his kingship—one founded on justice and moral rectitude. This attribute is foundational to understanding his role as a type of Christ.
"and after that also King of Salem, which is, King of peace;"
This clause further unpacks Melchizedek's identity by interpreting his geographical title. "Salem" (Hebrew: Shalem) is derived from the root shalom, meaning "peace." Thus, Melchizedek is not only the "King of Righteousness" but also the "King of Peace." This dual title powerfully foreshadows the Messiah, who would establish a kingdom characterized by both perfect justice and profound peace. The phrase "which is" (Greek: hó esti) explicitly states the interpretive link, leaving no ambiguity about the intended theological significance.
Literary Devices
The author of Hebrews masterfully employs Typology throughout this passage, presenting Melchizedek as a pre-Mosaic type or foreshadowing of Jesus Christ. Melchizedek's historical encounter with Abraham is not merely recounted but is imbued with profound theological significance, serving as a divinely appointed pattern for understanding the greater reality of Christ's priesthood. The verse also utilizes Etymological Interpretation, where the literal meanings of Melchizedek's name and the city of Salem are explicitly drawn out to reveal deeper spiritual truths. This interpretative method highlights the Symbolism inherent in these titles: "King of Righteousness" and "King of Peace" are not arbitrary but are divinely chosen to describe the essential nature of Melchizedek's rule and, more importantly, the perfect character of the Messiah's reign. This careful unpacking of names serves to elevate Melchizedek's status and strengthen the argument for Christ's superior and eternal priesthood.
Theological and Thematic Connections
Hebrews 7:2 is a cornerstone in the author's argument for the superiority of Christ's priesthood. By demonstrating that Abraham, the father of the Israelite nation and the progenitor of the Levitical priesthood, paid homage to Melchizedek through a tithe, the author establishes Melchizedek's preeminence. This preeminence, rooted in his unique, non-Levitical priesthood and his inherent titles of "King of Righteousness" and "King of Peace," points directly to Jesus. Christ is the ultimate King who perfectly embodies righteousness through His atoning sacrifice and establishes true peace between God and humanity. The theological implication is that a priesthood greater than the Levitical order was necessary and foreseen, culminating in Christ, who fulfills both the kingly and priestly roles in a perfect, eternal manner.
Reflection and Application
Hebrews 7:2 invites us to contemplate the profound significance of Jesus' identity as our King of Righteousness and King of Peace. In a world often characterized by injustice and turmoil, Christ offers a reign founded on perfect justice and an enduring peace that transcends human understanding. Just as Abraham recognized Melchizedek's superior authority, we are called to acknowledge Jesus' supreme sovereignty over all aspects of our lives. This means trusting in His perfect righteousness for our salvation and embracing the peace He offers, even amidst life's challenges. Our response should be one of humble submission and joyful worship, recognizing that in Christ, we have a High Priest who not only intercedes for us but also reigns with absolute authority and unwavering benevolence. His kingdom is one where righteousness and peace truly kiss, transforming hearts and societies.
Questions for Reflection
FAQ
Why is Melchizedek's interpretation as "King of Righteousness" and "King of Peace" so important?
The interpretation of Melchizedek's name ("King of Righteousness") and his city ("Salem" as "Peace") is crucial because it reveals his inherent character and foreshadows the Messiah. The author of Hebrews uses these divinely inspired titles to show that Melchizedek was a unique figure who embodied qualities that would be perfectly fulfilled in Jesus Christ. This dual identity—righteousness and peace—is central to Christ's mission: He brings righteousness through His atoning sacrifice on the cross, making us right with God (2 Corinthians 5:21), and He establishes a lasting peace, reconciling humanity to God and offering inner tranquility (Ephesians 2:14-16).
Christ-Centered Fulfillment
Hebrews 7:2 finds its ultimate fulfillment in Jesus Christ, who is the true and eternal King of Righteousness and King of Peace. Melchizedek, as a historical figure and a prophetic type, points forward to the Messiah in a profound way. Jesus perfectly embodies the "King of Righteousness" because He lived a sinless life, perfectly fulfilled the Law, and through His sacrificial death, provided the means for humanity's justification, imputing His righteousness to all who believe (Romans 5:17-19). Furthermore, He is the "King of Peace," not only by establishing peace between God and humanity through the cross (Colossians 1:20), but also by offering an inner peace that surpasses all understanding to His followers (Philippians 4:7). Unlike Melchizedek, whose priesthood was temporary and symbolic, Jesus' kingship and priesthood are eternal and absolute, securing a lasting covenant of righteousness and peace for all who come to God through Him (Hebrews 7:24-25).