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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
8 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 without all contradiction," he says, "the less is blessed of the better," i.e. in the opinion of all men it is the inferior that is blessed by the superior. So then the type of Christ is superior even to "him that had the promises."
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?
Therefore, it is said that Abraham gave tithes, even Levi who receives tithes was himself tithed, that is, he gave tithes. Thus, concerning those words, "through Abraham," a distinction must be made so that the meaning becomes completely undeniable. For because of Abraham's tithing, in a certain way, Levi, who was still in his loins, was also tithing.
"But he whose genealogy is not counted among them." Among them, that is, among those. Therefore, he whose genealogy is not mentioned to among them, nor reckoned in the number with their kind, namely Melchizedek, received tithes.
"and blessed the one who has the promises. He took up Abraham, so that Melchizedek might receive more. Since it was a great thing to Abraham to receive the promises from God, he now adds this, that Melchizedek, so great and so old, having been deemed worthy of divine fellowship, and having God as his debtor, was blessed by the type of Christ. The lesser is blessed by the greater. He said that Melchizedek blessed the aged Abraham; and we all commonly and unquestionably know that the one who blesses is greater than the one who is blessed. Therefore, Melchizedek, the type of Christ, is greater than the patriarch himself.
It shows that there was great excellence in Melchizedek, and therefore he received tithes, and it says: Even the Levites receive; but this is not great, for they die; who, then, envies the honor of one who is about to die? However, Melchizedek, even if he received testimony that he lives, received tithes. And what it says about him receiving testimony that he lives, take according to the previously given understanding, namely because Scripture did not say the end of him, but only life, it seemed to testify only that he lived; as if to say: Abraham foresaw that the death of Melchizedek would not be revealed, nor was he moved to envy him the honor of tithes, for he knew his dignity.For he has superiority. The simpler way to accept what is said is that the priesthood of the Levites dies. For it has ceased. The truths have been revealed; but the one of Melchizedek lives.
"that he lives." How then was he testified? In saying to God, "You are a priest forever according to the order of Melchizedek." (Heb. 7:17) And therefore, the distinction of Melchizedek from the priests among the Jews.
"the men who die." For he says, it is not to be assumed that at any time he became greater, but after this he was established in a lesser portion. For in the law, the Levites receive tithes, and those who die pass on their value to others. So that the same ones are not always those who receive the tithe. But here, we have learned nothing of the sort. Therefore, he should always be regarded as superior, if indeed he remains always upon his own value. For he remains, as I said, an everlasting priest, having taken this from Scripture, as in the saying, "You are a priest forever according to the order of Melchizedek," (Heb. 7:17) showing that he is such an everlasting priest.
"and so to speak." So that they may not say, "And what," he says, "was also tithing through Abraham?" Yes, he says. For Levi was in Abraham when he gave the tithes, even though he was not yet born. If therefore Levi was in the loins of Abraham when he gave the tithes, it is clear that Levi himself, the ancestor of the priests, gave tithes, when Abraham gave tithes. And the phrase, so to speak, means this, that, in short, or instead of saying, let me put it this way. For it seemed a bold statement to say that Levi, not yet born, was tithed by Melchizedek, and this was corrected.
"For he was still in the loins." The seed that was the beginning of Levi's life was within the loins of Abraham. Indeed, Isaac was the cause and origin of Levi.
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Summary
Hebrews 7:7 presents a foundational, self-evident truth that undergirds the author's intricate argument for the superiority of Jesus Christ's priesthood over the Levitical system. The verse states, "And without all contradiction the less is blessed of the better," asserting an undeniable principle of hierarchy where the one who bestows a blessing holds a position of greater authority and status than the one who receives it. This axiom is immediately applied to the interaction between Abraham and Melchizedek, establishing Melchizedek's preeminence and, by extension, the ultimate supremacy of Christ's Melchizedekian priesthood.
Context
Literary Context
This verse is strategically placed within the author's extended exposition on the nature and superiority of Jesus's priesthood in Hebrews 7. Having introduced Melchizedek in Hebrews 5:6 and Hebrews 6:20, the author now delves into a detailed comparison between Melchizedek and the Levitical priesthood. The immediate preceding verses (Hebrews 7:1-6) recount Abraham's encounter with Melchizedek, where Abraham, the revered patriarch and progenitor of the Levitical line, paid tithes to Melchizedek and received a blessing from him. Verse 7 serves as the logical conclusion drawn from this historical event, solidifying the argument that Melchizedek's act of blessing Abraham signifies his greater status, thereby establishing the preeminence of his priesthood over the Levitical one.
Historical & Cultural Context
In the ancient Near East, the act of blessing was not merely a polite greeting or a wish; it was an authoritative declaration, often carrying divine power and conferring favor, prosperity, or status. Blessings were typically bestowed by those in a position of authority, seniority, or divine appointment upon those of lesser standing. For instance, patriarchs blessed their children (Genesis 27:27-29), and priests blessed the people (Numbers 6:22-27). The receipt of a blessing from a superior figure was an acknowledgment of that figure's greater authority and a sign of submission or respect from the recipient. Abraham, revered as the father of the Jewish nation and the recipient of God's covenant promises, was himself a figure of immense spiritual authority. His act of paying tithes to Melchizedek and receiving a blessing from him would have been understood by the original Jewish audience as a profound acknowledgment of Melchizedek's superior status, particularly as a "priest of God Most High" (Genesis 14:18).
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Hebrews. Firstly, it underscores the superiority of Christ's priesthood by establishing Melchizedek's preeminence over Abraham and, by extension, the Levitical priests who descended from Abraham. This sets the stage for the argument that Jesus, being a priest "after the order of Melchizedek" (Hebrews 7:17), holds an infinitely superior and eternal priesthood. Secondly, it highlights the transitional nature of the Old Covenant and its institutions. By demonstrating the Levitical priesthood's inferiority to Melchizedek's, the author implicitly argues for the necessity of a new, better covenant, which is fully realized in Christ (Hebrews 8:6). Finally, the verse reinforces the theme of divine order and hierarchy, asserting that God's established principles of authority and blessing are undeniable truths, providing a firm foundation for understanding Christ's supreme position in God's redemptive plan.
Exposition and Analysis
Key Word Analysis
Meaning "dispute, disobedience." The phrase "without all contradiction" (χωρὶς πάσης ἀντιλογίας - chōrís pasēs antilogías) emphasizes that the principle being stated is universally accepted and undeniable, leaving no room for dispute or gainsaying. It highlights the self-evident nature of the truth presented.
Meaning "to speak well of, i.e. (religiously) to bless (thank or invoke a benediction upon, prosper)." In this context, it refers to the authoritative act of imparting divine favor or good. The one who blesses is seen as the source or conduit of this favor, implying a higher status or authority.
Meaning "stronger, i.e. (figuratively) better, i.e. nobler." This comparative adjective is central to the entire book of Hebrews, which consistently argues for the "better" things of the New Covenant in Christ. Here, it explicitly states the superior quality, rank, or authority of the one who bestows the blessing.
Verse Breakdown
"And without all contradiction"
This opening phrase functions as an emphatic declaration of an undeniable, axiomatic truth. The author asserts that the principle about to be stated is beyond dispute, a universally acknowledged fact that requires no further proof or argument. It sets a tone of irrefutable logic for the subsequent statement.
"the less is blessed of the better"
This is the core principle being affirmed. "The less" refers to the one who is inferior in status, authority, or rank. "The better" refers to the one who is superior in these same respects. The passive voice "is blessed" indicates that the blessing originates from the superior and is received by the inferior. This clause establishes a clear hierarchical relationship, where the act of blessing inherently signifies the greater status of the one who blesses over the one who receives the blessing.
Literary Devices
The author employs several literary devices to convey and reinforce the message of Hebrews 7:7. The most prominent is the use of an Axiom or Proverbial Statement. The verse presents a general truth that is assumed to be self-evident and universally accepted, much like a proverb. This axiomatic declaration ("without all contradiction") lends an air of irrefutability to the argument, making it difficult for the audience to dispute the author's subsequent application. Furthermore, the verse utilizes Contrast by explicitly juxtaposing "the less" and "the better," highlighting the hierarchical distinction between the two parties involved in the act of blessing. This contrast is fundamental to the author's larger argument about the superiority of Christ. Finally, there is an underlying Argument from the Lesser to the Greater (often called a fortiori reasoning). By establishing that Melchizedek (the "better") blessed Abraham (the "less"), the author sets up the logical progression that if Melchizedek is greater than Abraham, then Christ, whose priesthood is of the order of Melchizedek, must be infinitely greater than the Levitical priests who descended from Abraham.
Theological and Thematic Connections
Hebrews 7:7 is a pivotal theological statement, serving as a foundational premise for understanding the unique and supreme authority of Jesus Christ as our High Priest. It establishes a divine principle: the one who blesses is inherently greater than the one who receives the blessing. This principle, drawn from the historical interaction between Abraham and Melchizedek, dismantles any notion of the Levitical priesthood's ultimate supremacy, as even Abraham, their progenitor, submitted to Melchizedek's blessing. Theologically, this means that God's blessings flow from His superior nature and authority to His creation, and within His ordained order, those who bless are conduits of His greater power and grace. When applied to Christ, it affirms His unparalleled authority and capacity to bless His people, not merely as a human priest, but as the divine Son, who is eternally "better" than any earthly priest or system.
Reflection and Application
Hebrews 7:7 invites us to ponder the profound implications of being blessed by a "better" one, ultimately pointing us to the ultimate source of blessing in Jesus Christ. If Abraham, the father of faith, received a blessing from Melchizedek, a type of Christ, how much more glorious and efficacious are the blessings we receive from Christ Himself, our perfect and eternal High Priest? This verse encourages us to place our full confidence and hope in Christ's priestly ministry, knowing that He possesses an unassailable authority and a superior power to intercede for us, cleanse us, and impart divine favor. It reminds us that our spiritual well-being and access to God are not dependent on a flawed human priesthood or a temporary covenant, but on the enduring and perfect work of Jesus. We are blessed by the One who is truly "better" in every conceivable way, securing our salvation and providing an unshakable foundation for our faith.
Questions for Reflection
FAQ
Why is the concept of "blessing" so important in Hebrews 7:7?
The concept of "blessing" is crucial because it signifies the transfer of divine favor, prosperity, or spiritual benefit from a superior to an inferior party. In ancient cultures, the one who bestowed a blessing held a position of greater authority, dignity, and power than the one who received it. The author of Hebrews uses Abraham's reception of a blessing from Melchizedek (Genesis 14:18-20) to establish Melchizedek's preeminence. Since the Levitical priesthood descended from Abraham, this act implicitly demonstrates Melchizedek's superiority over the entire Levitical system. This sets the stage for arguing that Jesus, whose priesthood is "after the order of Melchizedek," is infinitely superior to any earthly priest, thereby validating the New Covenant.
What does "without all contradiction" mean in this verse?
The phrase "without all contradiction" (Greek: χωρὶς πάσης ἀντιλογίας, chōrís pasēs antilogías) emphasizes that the statement being made is an undeniable, universally accepted truth or axiom. It means "beyond all dispute," "without any gainsaying," or "irrefutably." The author presents the principle that "the less is blessed of the better" as a self-evident fact that no one could reasonably argue against. By asserting this, the author strengthens the logical force of his argument, making the subsequent conclusions about Melchizedek's (and thus Christ's) superiority appear as inevitable and unassailable.
Christ-Centered Fulfillment
Hebrews 7:7 finds its ultimate and glorious fulfillment in Jesus Christ. The verse, by establishing the undeniable principle that "the less is blessed of the better," serves as a crucial logical step in demonstrating Christ's unparalleled supremacy as High Priest. If Melchizedek, who blessed Abraham, was greater than Abraham and, by extension, the Levitical priesthood, then Jesus, who is a priest "after the order of Melchizedek" (Hebrews 7:17), is infinitely "better" than any priest of the Old Covenant. Christ's priesthood is not merely a continuation but a complete fulfillment and perfection of all priestly functions. He is the one who truly blesses His people, not with temporary or earthly blessings, but with eternal salvation, perfect atonement, and continuous intercession (Hebrews 7:25). Through His once-for-all sacrifice (Hebrews 9:11-14), Christ has consecrated a new and living way for us to draw near to God (Hebrews 10:19-22), demonstrating His ultimate authority and the profound truth that the "less" (humanity) is eternally blessed by the "better" (the divine Son of God). His blessing is perfect, eternal, and sufficient for all who come to God through Him.