TRV
Study this verse
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
Six Centuries of Reception
5 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.
Through Abraham, who gave him the tenth part, the house of Levi, which had to be generated by him, took the tenth part in him. The Levites, even though they took the tenth part, did not take it from strangers but received the tenth part from themselves; in fact, they took the tenth part from their brothers, the sons of Abraham. Therefore, Abraham, to whom the promise of priesthood was made, gave the tenth part to Melchizedek, who was not inscribed in the Levitic generation. And to Abraham it had been promised that all nations would have been blessed in him. So why did he need the blessing of an uncircumcised man? Does not this show and prove that, if Abraham had not been inferior to Melchizedek, he would not have demanded to be blessed by him? And so the mortal sons receive the tenth part, and in the same manner Melchizedek, who was mortal, lived at that time to be a witness for Abraham, for the indisputably true Melchizedek’s blessing destined to the seed of Abraham.
"And verily they that are of the sons of Levi who receive the office of 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." So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they "receive tithes" from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests?
And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior. How then did he show that Levi paid tithes? Abraham (he says) paid them. "And how does this concern us?" It especially concerns you: for you will not contend that the Levites are superior to Abraham.
He says, that because Abraham paid tithes, also Levi “who receives tithes himself was made to tithe,” that is, he gave a tithe. We must underscore the phrase “through Abraham,” so that the meaning does not suffer violence. For because Abraham was made to tithe, in a certain sense also Levi, being still “in his loins” has been made to tithe.
He says, “even though they have come out of the loins of Abraham.” Although the Levites are in all other respects equal in rank with the other tribes, nonetheless because the other tribes give tithes while the Levites receive them, the Levites are clearly superior. But if this is the case, then clearly also the same principle applies to Abraham and Melchizedek, the giver and recipient, respectively. Consequently, the type of Christ [Melchizedek] is greater than the patriarch Abraham. But if he is greater than Abraham, he is much greater than the priests. And if the type is greater than Abraham, what would anyone say concerning Christ himself?
It confirms that he who was in the figure of Christ was greater than the priests of the Jews. The Levites, he says, being more honorable than the rest of the people, receive the tithes. For what is taken from brothers who have the same father? Therefore, it is evident that the tithes are a symbol of honor and of being more sacred. Thus, Melchizedek, being a foreigner and without genealogy, would not have received tithes from the patriarch unless he was greater than him. For Abraham would not have given to one who was not truly greater. If he is greater than the patriarch, it is evident that he is much greater than the priests among the Jews.
"to tithe the people." To tithe means, for example, to take tithes from them; for the Levites were receiving tithes from the people.
Continue studying Hebrews 7:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Hebrews 7:5 serves as a crucial point of reference in the author's argument for the superiority of Christ's priesthood over the Levitical order. This verse succinctly reminds the Jewish audience of the established legal framework under the Mosaic Law, where the descendants of Levi, specifically those appointed to the priesthood, were divinely commanded to collect tithes from their fellow Israelites, even though all shared a common ancestral lineage through Abraham. It highlights the Old Covenant's system of support for its religious ministers, setting the stage for the profound contrast with the new and eternal priesthood of Jesus Christ.
Context
Literary Context
This verse is strategically placed within Hebrews chapter 7, which is dedicated to demonstrating the preeminence of Jesus's priesthood "after the order of Melchizedek" over the Aaronic/Levitical priesthood. The chapter opens by introducing Melchizedek, a king-priest to whom Abraham paid tithes in Genesis 14, long before the Mosaic Law or the Levitical priesthood existed. The author then argues that Levi, being in Abraham's loins, effectively paid tithes to Melchizedek through his ancestor (Hebrews 7:9-10). Verse 5 then serves as a direct contrast, reminding the readers of the familiar Levitical system where the priests received tithes, highlighting the shift in authority and order that the author is about to expound upon regarding Christ. It establishes the "known" system before introducing the "better" one.
Historical & Cultural Context
Under the Mosaic Covenant, the tribe of Levi was set apart for special service to God, including priestly duties and assisting in the Tabernacle/Temple. Unlike the other tribes, they did not receive a territorial inheritance in the Promised Land (Numbers 18:20-24). Their sustenance and provision were divinely mandated through the tithes (a tenth of produce and livestock) given by the other eleven tribes of Israel. This system ensured that those dedicated to the spiritual and sacrificial service of the nation were financially supported, allowing them to focus entirely on their God-given responsibilities. This practice was a fundamental aspect of Israelite religious and economic life, deeply ingrained in their understanding of covenant obligations and divine provision.
Key Themes
Hebrews 7:5 contributes to several key themes within the epistle. Firstly, it underscores the nature of the Old Covenant priesthood, emphasizing its legalistic and hereditary foundation, distinct from the Melchizedekian order. Secondly, it highlights the principle of tithing as a divinely ordained means of supporting religious ministry, a concept that the author will later contrast with the superior spiritual provision of Christ. Thirdly, the phrase "though they come out of the loins of Abraham" subtly introduces the theme of lineage and inheritance, which is crucial for the author's argument that Melchizedek's superiority is demonstrated by Abraham (and thus Levi) paying tithes to him. This sets up the argument for a "change of law" accompanying a "change of priesthood" (Hebrews 7:12) and the ultimate superiority of Christ's priesthood, which is not dependent on human lineage or Mosaic law but on an indestructible life (Hebrews 7:16).
Exposition and Analysis
Key Word Analysis
This word signifies an authoritative prescription or injunction. Its use here emphasizes that the Levitical priests' right to collect tithes was not a custom or a voluntary offering, but a strict, divinely given legal decree under the Mosaic Law. It underscores the obligatory nature of tithing for the people and the priests' legitimate authority to receive it.
This verb means "to tithe" or "to receive tithes." It highlights the specific action of collecting the tenth part of produce or income. In this context, it refers to the priests' active role in receiving the mandated support from the people, reinforcing the legal and economic structure of the Old Covenant system for the maintenance of the priesthood.
While literally referring to the hip or waist, in this context, "loins" is a common biblical idiom for the seat of procreative power, representing ancestral lineage and descent. The phrase "come out of the loins of Abraham" emphasizes that despite sharing a common patriarch with all other Israelites, the Levites possessed a unique, God-ordained function and privilege through their specific tribal designation under the Law.
Verse Breakdown
"And verily they that are of the sons of Levi, who receive the office of the priesthood,"
This clause identifies the specific group of individuals the author is discussing: the male descendants of Levi who were appointed to serve as priests. The phrase "office of the priesthood" (Greek: hierateía) refers to the sacred, divinely instituted function and duties of a priest, which included offering sacrifices, mediating between God and man, and teaching the Law. This highlights their unique, consecrated role within Israel.
"have a commandment to take tithes of the people according to the law,"
This part specifies the divinely ordained right and obligation of the Levitical priests. They were not merely permitted but commanded to collect a tenth (tithe) from the rest of the Israelite population. The phrase "according to the law" explicitly links this practice to the Mosaic Law, emphasizing its legal and covenantal basis, as detailed in passages like Numbers 18:21-24.
"that is, of their brethren, though they come out of the loins of Abraham:"
This final clause clarifies that the tithes were collected from their fellow Israelites, whom the priests recognized as "brethren." The concluding phrase, "though they come out of the loins of Abraham," is a crucial rhetorical point. It acknowledges the shared ancestry of all Israelites through Abraham, yet underscores that even within this common lineage, the Levitical priests were set apart by a specific legal commandment that granted them the right to receive tithes from their own kinsmen. This distinction is vital for the author's subsequent argument about Melchizedek's superior status, as even Levi (through Abraham) paid tithes to him.
Literary Devices
The author employs Contrast and Emphasis in this verse to establish a baseline understanding of the Levitical priesthood before introducing the superior priesthood of Christ. The verse itself serves as a point of Reference to the familiar Old Covenant system. By stating that the Levites "have a commandment to take tithes," the author emphasizes the legal and obligatory nature of the Old Covenant's provisions for its priests. The phrase "though they come out of the loins of Abraham" uses Synecdoche (loins representing lineage) and highlights a subtle Paradox: despite shared ancestry, a distinct legal privilege existed. This sets the stage for the greater paradox of Melchizedek's priesthood, which transcends tribal lineage and Mosaic Law.
Theological and Thematic Connections
Hebrews 7:5 underscores the Old Covenant's meticulous system for maintaining its priesthood, demonstrating God's provision for those dedicated to His service under that dispensation. The theological implication is that divine ministry requires divine provision, a principle that transcends dispensations. However, the verse's primary role in Hebrews is to highlight the limitations of the Levitical priesthood. Its reliance on a hereditary line and a legal commandment for support contrasts sharply with the independent, eternal, and superior priesthood of Christ, which is not based on human lineage or earthly law. This sets up the profound theological argument that a change in priesthood necessitates a change in the law itself, paving the way for the New Covenant's superior access to God through Christ's perfect sacrifice.
Reflection and Application
Hebrews 7:5, while describing an Old Covenant practice, offers enduring principles for believers today. It reminds us that God has always designed a way to support those who minister in His name. Just as the Levitical priests were set apart for service and sustained by the community, the New Testament church is called to honor and provide for those who dedicate their lives to teaching, preaching, and shepherding God's people. This verse invites us to reflect on our own commitment to supporting spiritual leadership and ministries, recognizing that such support enables the spread of the Gospel and the edification of the body of Christ. Furthermore, by understanding the legalistic framework of the Levitical system, we can more deeply appreciate the freedom and grace found in Christ's superior priesthood, which does not demand adherence to external laws for access to God but provides perfect and eternal access through faith in His finished work.
Questions for Reflection
FAQ
What was the "office of the priesthood" for the sons of Levi?
The "office of the priesthood" (Greek: hierateía) for the sons of Levi referred to their divinely appointed and hereditary role as mediators between God and the people of Israel under the Mosaic Covenant. Their duties included offering sacrifices for sin and fellowship, burning incense, maintaining the Tabernacle (and later the Temple), teaching the Law, discerning leprosy, and blessing the people. This office was exclusive to the male descendants of Aaron, who was from the tribe of Levi, and it was a lifelong commitment, essential for the spiritual functioning of the nation of Israel as outlined in Leviticus and Numbers.
Christ-Centered Fulfillment
Hebrews 7:5, by detailing the Levitical priesthood's right to receive tithes "according to the law," serves as a vital backdrop against which the author presents the profound Christ-centered fulfillment. The Levitical system, with its temporary priests and repeated sacrifices, was a shadow pointing to the reality found in Jesus Christ (Hebrews 10:1). While the Levitical priests were sustained by the tithes of their brethren, Christ's priesthood is of a different order entirely—"after the order of Melchizedek" (Hebrews 7:17). He does not receive tithes in the same manner, for His ministry is not dependent on human provision or a legalistic system, but on "the power of an indestructible life" (Hebrews 7:16). Jesus, as our great High Priest, offered a single, perfect, and eternal sacrifice for sins, rendering the Levitical sacrifices and the system that supported them obsolete (Hebrews 9:12). His fulfillment means that believers now have direct access to God through His completed work, no longer needing an earthly mediator or a system of tithes to support an ongoing sacrificial system, but rather living by faith in the One who has forever perfected those who are being sanctified (Hebrews 10:14).