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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
7 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 here men that die receive tithes: but there he of whom it is testified that he liveth." But lest we should say, Tell us, why goest thou so far back? He says, "And as I may so say" (and he did well in softening it) "Levi also who receiveth tithes payed tithes in 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?
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.
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 7:8 serves as a crucial point in the author's argument for the superiority of Jesus Christ's priesthood, which is "after the order of Melchizedek," over the temporary and mortal Levitical priesthood. The verse starkly contrasts the recipients of tithes: mortal men under the Old Covenant system versus a singular, enduring figure—Melchizedek, whose biblical account implies a perpetual existence, thereby prefiguring Christ's eternal life and unchangeable high priesthood. This distinction highlights the foundational difference between a transient, human-dependent system and an eternal, divine one.
Context
Literary Context
Hebrews 7:8 is embedded within a detailed exposition in Hebrews 7, which elaborates on the prophetic declaration of Psalm 110:4: "You are a priest forever after the order of Melchizedek." The chapter opens by introducing Melchizedek, a mysterious king-priest from Genesis 14:18-20, emphasizing his lack of recorded genealogy, beginning, or end, which the author interprets typologically as a prefigurement of Christ's eternal priesthood. Verse 8 specifically builds on the significance of Abraham tithing to Melchizedek, arguing that this act demonstrates Melchizedek's superiority over Abraham and, by extension, over the Levitical priesthood that descended from Abraham through Levi. The immediate verses (Hebrews 7:4-7) establish Melchizedek's greatness, setting the stage for the contrast presented in verse 8, which then leads into the argument that Levi himself paid tithes through Abraham (Hebrews 7:9-10).
Historical & Cultural Context
The audience of the Epistle to the Hebrews was primarily Jewish Christians, grappling with the tension between their new faith in Christ and their deep-rooted traditions in Judaism. The Levitical priesthood, established under the Mosaic Law, was central to their religious identity and worship. Priests, descendants of Aaron from the tribe of Levi, served in the Tabernacle and later the Temple, mediating between God and Israel, offering sacrifices, and receiving tithes as their designated support (Numbers 18:21-24). This system was well-understood as a divinely ordained, albeit temporary, arrangement. The author's argument for a new, superior priesthood "after the order of Melchizedek" would have been revolutionary, challenging deeply held assumptions about the permanence and efficacy of the Mosaic covenant. The concept of tithing was not merely a financial transaction but a religious duty, acknowledging God's sovereignty and supporting His appointed ministers. The comparison of tithing recipients thus struck at the heart of priestly authority and legitimacy.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. The primary theme is the Superiority of Christ's Priesthood, demonstrating how Christ's ministry transcends and perfects the Old Covenant system. The contrast between mortal priests and an eternally living priest highlights the theme of Mortality vs. Immortality, emphasizing the temporary nature of the Levitical order due to death, versus the enduring, unchangeable nature of Christ's priesthood (Hebrews 7:23-24). Furthermore, the phrase "of whom it is witnessed that he liveth" underscores the theme of Christ's Eternal Life and Intercession, a foundational truth that provides assurance to believers that their High Priest is forever alive to mediate on their behalf (Hebrews 7:25). The entire argument serves to establish the New Covenant's Supremacy over the Old, as it is administered by a perfect and eternal High Priest.
Exposition and Analysis
Key Word Analysis
This verb (G599) signifies "to die off," literally or figuratively. In this context, it refers to the physical death of the Levitical priests, emphasizing their mortality and the consequent need for succession. This mortality stands in stark contrast to the enduring nature of Melchizedek and, by extension, Christ.
This verb (G2983) means "to take" or "to get hold of," often implying an active reception. Here, it describes the act of the Levitical priests taking tithes, highlighting their role as beneficiaries of a system that supported mortal men. The same verb is implicitly used for Melchizedek, but the emphasis shifts from the receiver's mortality to the receiver's enduring life.
This primary verb (G2198) means "to live," literally or figuratively, and denotes life, being alive, or quick. Its application to Melchizedek, "of whom it is witnessed that he liveth," is pivotal. While Melchizedek was a historical figure who eventually died, the biblical narrative in Genesis presents him without a recorded death or genealogy, which the author of Hebrews interprets as a divine witness to his symbolic, enduring existence, thereby making him a perfect type for Christ's eternal, resurrected life.
Verse Breakdown
"And here men that die receive tithes"
This clause refers to the Levitical priesthood under the Old Covenant. "Here" (G5602 hōde) indicates the earthly, present reality of the Mosaic system. The "men that die" (G444 ánthrōpos G599 apothnḗskō) explicitly points to the mortality of the Aaronic priests. Their service was temporary, interrupted by death, necessitating a continuous succession of priests. They "receive tithes" (G2983 lambánō G1181 dekátē), which was their divinely appointed means of support, but this support was for a priesthood subject to human frailty and mortality.
"but there he [receiveth them], of whom it is witnessed that he liveth"
This clause introduces the stark contrast. "But" (G1161 dé) signals a strong opposition. "There" (G1563 ekeî) points to the transcendent, symbolic realm of Melchizedek's priesthood, which foreshadows Christ's. The implied "he receives them" refers to Melchizedek. The crucial phrase is "of whom it is witnessed (G3140 martyréō) that (G3754 hóti) he liveth (G2198 záō)." This "witness" is not a literal statement of Melchizedek's immortality but an interpretive understanding of the Genesis narrative's silence regarding his death or succession. This symbolic "living" makes Melchizedek a fitting prefigurement of Jesus Christ, who truly lives eternally, having conquered death through His resurrection.
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse. Contrast is the most prominent, setting up a direct opposition between the mortal Levitical priests ("men that die") and the typological figure of Melchizedek ("he...of whom it is witnessed that he liveth"). This antithesis highlights the fundamental difference in the nature and efficacy of the two priesthoods. Typology is also central, as Melchizedek serves as a divinely appointed type, or prefigurement, of Christ. The author's interpretation of Melchizedek's lack of recorded genealogy and death in Genesis 14 as a "witness" to his perpetual existence is a sophisticated use of typological reasoning, drawing profound theological meaning from narrative silence. Furthermore, there is a strong Emphasis placed on "he liveth," which is the linchpin of the argument for superiority. This phrase is not merely descriptive but carries significant theological weight, pointing forward to the eternal, resurrected life of Jesus, the ultimate High Priest.
Theological and Thematic Connections
Hebrews 7:8 is profoundly significant for understanding the radical shift from the Old Covenant to the New. It underscores that the efficacy of a priestly system is directly tied to the nature of its priest. A priesthood dependent on mortal men, no matter how divinely instituted for its time, could never offer a permanent solution for sin or provide eternal access to God. The mortality of the Levitical priests necessitated a continuous succession and repeated sacrifices, highlighting their inherent imperfection and the temporary nature of the covenant they served. In stark contrast, the "living" nature of Melchizedek, as interpreted by the author, points to an enduring, perfect High Priest. This theological truth culminates in Jesus Christ, whose eternal life and unchangeable priesthood mean that His sacrifice is eternally effective and His intercession is perpetual, providing a complete and final salvation that the Old Covenant could only foreshadow.
Reflection and Application
Hebrews 7:8 offers profound comfort and stability for believers today. The contrast between the mortal Levitical priests and the eternally living High Priest, Jesus Christ, assures us that our access to God is not dependent on fallible human beings or temporary rituals. Our salvation is secured by a High Priest who has conquered death and lives forever, continually interceding on our behalf. This truth means we have a permanent and effective mediator, whose work is complete and whose ministry never ceases. We can approach God's throne of grace with unwavering confidence, knowing that Christ's finished work on the cross and His ongoing intercession in heaven provide an eternal and unshakeable foundation for our faith and hope. This should inspire deep gratitude, bold prayer, and steadfast trust in His unfailing love and power.
Questions for Reflection
FAQ
Why does the author of Hebrews emphasize that Melchizedek "liveth" if he was a historical human being who would have eventually died?
The author of Hebrews is not suggesting that Melchizedek was literally immortal in the same way God is. Instead, the emphasis on "he liveth" (G2198 záō) is a theological interpretation of the Genesis narrative's silence regarding Melchizedek's death or genealogy (Genesis 14:18-20). Unlike the Levitical priests, whose lineage and death were meticulously recorded, Melchizedek appears abruptly and disappears without a trace, making him a perfect type or prefigurement of Christ. This narrative silence is taken as a divine "witness" (G3140 martyréō) to his symbolic, enduring priesthood, which foreshadows the true eternal priesthood of Jesus Christ, who literally conquered death and lives forever (Romans 6:9). The point is not Melchizedek's biological immortality, but his unique portrayal in Scripture as a figure whose priesthood transcends the limitations of human mortality, thereby pointing to Christ's unchangeable and eternal priesthood.
Does this verse imply that tithing is no longer relevant for believers today, given the shift from the Levitical priesthood to Christ's priesthood?
Hebrews 7:8 primarily focuses on the superiority of Christ's priesthood over the Levitical one, using the act of tithing as a point of comparison to establish Melchizedek's (and thus Christ's) greater authority. It highlights that the Levitical system, including its tithing structure, was temporary and tied to mortal priests. While the specific Mosaic Law requirements for tithing to the Levitical priesthood are fulfilled in Christ, the New Testament does not abolish the principle of giving generously to support the work of God's kingdom and those who minister the Gospel (1 Corinthians 9:13-14; 2 Corinthians 9:7). The motivation for giving shifts from legal obligation under a temporary covenant to joyful, Spirit-led generosity in response to Christ's ultimate sacrifice and eternal ministry. Therefore, while the reason and recipient of tithes have changed from the Old Covenant, the principle of supporting God's work remains a vital aspect of Christian discipleship, now rooted in grace and love rather than law.
Christ-Centered Fulfillment
Hebrews 7:8 finds its ultimate and glorious fulfillment in Jesus Christ. Melchizedek, "of whom it is witnessed that he liveth," serves as a profound type, a shadow pointing to the substance that is Christ. While Melchizedek's "living" was a symbolic interpretation of his unique biblical portrayal, Jesus truly lives forever, having conquered death through His resurrection (Romans 6:9-10). Unlike the Levitical priests who were "men that die," Christ's priesthood is "unchangeable" because He "continueth ever" (Hebrews 7:24). His eternal life means His sacrifice on the cross is eternally effective, and His intercession for believers at the right hand of God is perpetual and unfailing (Hebrews 7:25). Thus, the temporary, mortal system of the Old Covenant is superseded by the perfect, eternal ministry of Christ, our great High Priest, who lives forever to save completely all who draw near to God through Him (Hebrews 4:14-16). He is the living reality to which Melchizedek's mysterious, undying priesthood pointed.