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Also, he blessed Avraham, the man who received God’s promises;
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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
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.
"But he whose descent is not counted from them, received tithes of Abraham." And after that he did not simply pass on, but added, "and blessed him that had the promises." Inasmuch as throughout, this was regarded with reverence, he shows that Melchisedec was to be reverenced more than Abraham, from the common judgment of all men.
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?
"who have come out." This is what it says: Although in all other respects they were equal in condition and honor, yet from the fact that these indeed gave tithes, while those received them, great excellence is shown. If this is so, it is clear that even in Abraham and Melchizedek, when Abraham gave tithes, Melchizedek received them. Therefore, he who was a type and figure of Christ was greater than the patriarch Abraham: and if Abraham himself, much more the priests. But if the type was greater, what can anyone say about Christ?
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Summary
Hebrews 7:6 presents Melchizedek as a figure of unique authority, distinct from the Levitical priesthood, by highlighting two significant actions: his reception of tithes from Abraham and his blessing of the patriarch who held God's promises. This verse is pivotal in the author's argument, demonstrating Melchizedek's inherent superiority over Abraham, and by extension, over the entire Aaronic priestly lineage that descended from Abraham, thereby laying the groundwork for understanding the preeminence of Christ's Melchizedekian priesthood.
Context
Literary Context
This verse is situated within the broader argument of Hebrews 7, which systematically presents Jesus Christ as a High Priest "after the order of Melchizedek." The preceding verses (Hebrews 7:1-5) introduce Melchizedek, detailing his encounter with Abraham in Genesis 14, and immediately contrast his mysterious, lineage-less status with the genealogically defined Aaronic priesthood. Hebrews 7:5 specifically notes that Levitical priests, though from Abraham's descendants, received tithes by law from their brethren. Hebrews 7:6 then pivots to Melchizedek, emphasizing that he, despite having no recorded lineage, received tithes from Abraham, who was the recipient of God's promises, and subsequently blessed Abraham. This contrast sets up the crucial argument in Hebrews 7:7 that "without all contradiction the less is blessed of the better," thereby establishing Melchizedek's superiority.
Historical & Cultural Context
In ancient Israel, genealogy was paramount, especially for the priesthood. Only descendants of Aaron, from the tribe of Levi, could serve as priests (Numbers 3:10). This lineage ensured legitimacy and authority. Tithing, the giving of a tenth, was a common practice in the ancient Near East, often signifying tribute or acknowledgment of a superior's authority or divine claim. Under the Mosaic Law, tithes were mandated for the support of the Levites and priests (e.g., Numbers 18:21-24). The act of blessing, particularly from a priest or a superior, was a significant pronouncement of favor, protection, and prosperity, often carrying divine authority. For Abraham, the revered patriarch and recipient of God's covenant promises (e.g., Genesis 12:1-3), to give tithes and receive a blessing from Melchizedek was a profound cultural and spiritual acknowledgment of Melchizedek's greater status, challenging the conventional understanding of priestly authority rooted in human lineage.
Key Themes
A central theme is the superiority of Melchizedek's priesthood over the Levitical priesthood. The phrase "whose descent is not counted from them" directly challenges the genealogical basis of the Aaronic system, pointing to a priesthood established on a different, higher principle. This unique, non-hereditary nature of Melchizedek's priesthood foreshadows Christ's eternal priesthood, which is not based on human lineage but on divine appointment and an indestructible life (Hebrews 7:16). Another key theme is Abraham's acknowledgment of Melchizedek's authority. Abraham, the father of the Jewish nation and the recipient of the foundational promises of God (e.g., Genesis 12:2-3), willingly paying tithes to Melchizedek demonstrates a recognition of Melchizedek's greater spiritual standing. Furthermore, the theme of blessing as an indicator of superiority is crucial. Melchizedek's act of blessing Abraham, the one "that had the promises," signifies that the one who blesses is greater than the one who is blessed, a point explicitly made in Hebrews 7:7. This act underscores Melchizedek's preeminence and, by extension, the preeminence of the priesthood he represents.
Exposition and Analysis
Key Word Analysis
This word, derived from "generation" and "word," means "to reckon by generations" or "to trace in genealogy." The negative particle "not" (G3361, mḗ) emphasizes the deliberate absence of Melchizedek's lineage in the biblical record. This omission is not an oversight but a theological statement by the author of Hebrews, signifying that Melchizedek's priesthood is not dependent on a human, hereditary line, unlike the Levitical priesthood. This lack of recorded genealogy is crucial for establishing his unique, non-successional, and therefore eternal, priestly order, which prefigures Christ's.
This verb means "to tithe," specifically "to receive a tenth" or "to take a tenth." The active voice here indicates that Melchizedek was the recipient of the tithes from Abraham. This act of receiving tithes from the patriarch Abraham, who was the progenitor of the Levitical priesthood, is a powerful demonstration of Melchizedek's superior status. In ancient contexts, receiving tribute or tithes often implied a higher authority or position.
This word means "to speak well of," and in a religious context, "to bless" (to invoke a benediction upon, or to prosper). The act of blessing was a significant spiritual function, typically performed by a superior upon an inferior, or by God upon humanity. That Melchizedek blessed Abraham, the one who held God's promises, further solidifies his greater authority and spiritual standing in the eyes of the author of Hebrews.
Verse Breakdown
"But he whose descent is not counted from them"
This clause introduces Melchizedek, immediately highlighting a key distinction from the Levitical priests who were counted by descent from Abraham's lineage (specifically Levi). The author emphasizes that Melchizedek's authority does not derive from a human, hereditary line, setting him apart as a priest of a different order, one not bound by the genealogical requirements of the Mosaic Law.
"received tithes of Abraham"
This part points to a concrete historical event from Genesis 14:20. The fact that Abraham, the revered patriarch and recipient of God's promises, willingly gave a tenth of his spoils to Melchizedek signifies Abraham's acknowledgment of Melchizedek's superior spiritual authority and priestly office. This act is crucial for the author's argument for Melchizedek's preeminence.
"and blessed him that had the promises"
This final clause further reinforces Melchizedek's superior status. Melchizedek, the priest-king, bestowed a blessing upon Abraham, the very patriarch to whom God had given the foundational covenant promises (e.g., Genesis 12:1-3). As the author will explicitly state in Hebrews 7:7, the one who blesses is always greater than the one who is blessed, thereby establishing Melchizedek's preeminence over Abraham and, by implication, over the Levitical priesthood that descended from Abraham.
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse to build his theological argument. Contrast is foundational, as Melchizedek's non-genealogical priesthood is set against the meticulously traced lineage of the Levitical priests, highlighting a fundamental difference in the basis of their authority. This contrast is further emphasized by the Argument from Silence, where the absence of Melchizedek's lineage in the Genesis account is interpreted not as a gap but as a deliberate divine choice symbolizing his unique, eternal nature, "without father, without mother, without descent" (Hebrews 7:3). Furthermore, Typology is a pervasive device, with Melchizedek serving as a type or foreshadowing of Jesus Christ. His actions—receiving tithes from Abraham and blessing him—are presented as evidence of his superiority, which in turn points to the even greater superiority of Christ's priesthood. The author uses these historical events from Genesis to construct a robust theological argument for the new covenant and the ultimate priesthood of Christ.
Theological and Thematic Connections
Hebrews 7:6 is a cornerstone in the argument for the superiority of Jesus Christ's priesthood, which is "after the order of Melchizedek," over the Old Covenant Aaronic priesthood. The theological implication is profound: if Abraham, the father of the faithful and recipient of God's great promises, acknowledged Melchizedek's superior authority by tithing to him and receiving his blessing, then Melchizedek's priesthood must be greater than Abraham's descendants, including the Levitical priests. This sets the stage for demonstrating that Christ's priesthood, being in the order of Melchizedek, is inherently superior, eternal, and capable of mediating a better covenant. It shifts the focus from a temporary, lineage-based priesthood to an eternal, divinely appointed one, offering a more perfect and final salvation.
Reflection and Application
Hebrews 7:6 invites us to consider the nature of true spiritual authority and the ultimate sufficiency of Christ's work. Just as Melchizedek's authority transcended the limitations of human lineage and law, so too does Christ's priesthood operate on a higher plane, rooted in His divine nature and eternal life. This verse encourages us to place our trust not in human systems or traditions, but in the perfect and permanent mediation of Jesus, our High Priest. His superiority means that His sacrifice is complete, His intercession is continuous, and His covenant is unbreakable. We are called to recognize and submit to His supreme authority, finding security and hope in His unchangeable priesthood. This understanding should lead us to greater confidence in our access to God through Him and to live lives that reflect the superior blessings we have received in Christ.
Questions for Reflection
FAQ
Why is Melchizedek's "descent not counted" so significant?
The significance of Melchizedek's descent not being counted (or recorded) lies in its contrast with the Levitical priesthood. In ancient Israel, a priest's legitimacy was entirely dependent on his genealogy, proving his descent from Aaron (e.g., Ezra 2:62). The author of Hebrews interprets the biblical silence regarding Melchizedek's lineage, birth, or death as a deliberate theological point. It symbolizes a priesthood that is not limited by human succession or mortality. This "eternal" aspect of Melchizedek's priesthood makes him a perfect type for Jesus Christ, whose priesthood is likewise not based on human lineage but on the power of an indestructible life (Hebrews 7:16).
How does Abraham's tithing to Melchizedek demonstrate Melchizedek's superiority?
Abraham, the revered patriarch and recipient of God's foundational promises (e.g., Genesis 12:1-3), was considered the spiritual father of the Jewish nation, from whom the Levitical priesthood would later descend. By giving a tenth of his spoils to Melchizedek, Abraham acknowledged Melchizedek's superior authority and priestly office. The author of Hebrews explicitly states in Hebrews 7:7 that "without all contradiction the less is blessed of the better." Since Melchizedek blessed Abraham, and Abraham gave tithes to Melchizedek, it demonstrates that Melchizedek was superior to Abraham. This, in turn, implies Melchizedek's superiority over the Levitical priesthood, which descended from Abraham.
Christ-Centered Fulfillment
Hebrews 7:6 finds its ultimate Christ-centered fulfillment in establishing the supremacy and eternal nature of Jesus's high priesthood. Melchizedek, whose descent is not counted, and who received tithes from Abraham and blessed him, serves as a profound type of Christ. Just as Melchizedek's priesthood was not dependent on a human, hereditary line, so too is Christ's priesthood not based on the Mosaic Law or Aaronic lineage, but on the power of an indestructible life (Hebrews 7:16). The fact that Abraham, the father of the Jewish nation and the one holding the promises, paid tithes to Melchizedek and received his blessing, signifies Melchizedek's superior standing. This historical event foreshadows Christ's absolute preeminence over all earthly priests and covenants. Jesus is the ultimate High Priest, not merely receiving tithes, but receiving the worship and adoration of all creation (Philippians 2:9-11). He is the one who blesses all who come to Him, not with temporal blessings alone, but with eternal salvation and access to God's very presence (Ephesians 1:3). Thus, Melchizedek's actions in Hebrews 7:6 point forward to Jesus as the greater priest, mediating a better covenant built on better promises (Hebrews 8:6), providing a perfect and perpetual atonement for sin (Hebrews 9:12).