Hebrews 7:9

KJV

And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

KJV (with Strong's)

And {G2532} as {G5613} I may so say {G2031}{G2036}, Levi {G3017} also {G2532}, who {G3588} receiveth {G2983} tithes {G1181}, payed tithes {G1183} in {G1223} Abraham {G11}.

Complete Jewish Bible

One might go even further and say that Levi, who himself receives tenths, paid a tenth through Avraham;

Berean Standard Bible

And so to speak, Levi, who collects the tenth, paid the tenth through Abraham.

American Standard Version

And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes;

Commentary

### SUMMARY
Hebrews 7:9 presents a pivotal argument for the superiority of Melchizedek's priesthood over the Levitical priesthood, asserting that even Levi, the progenitor of the Aaronic priests, implicitly paid tithes to Melchizedek through his ancestor Abraham. This theological claim, rooted in the concept of seminal representation, underscores the temporary and subordinate nature of the Mosaic covenant's priestly order, thereby paving the way for the revelation of Christ's eternal and unchangeable priesthood after the order of Melchizedek.

### CONTEXT
* **Literary Context:** This verse is embedded within the author's extensive argument in [Hebrews 7](/hebrews/7 "Hebrews 7 - The Superior Priesthood of Christ") concerning the nature and superiority of Christ's priesthood, which is "after the order of Melchizedek" ([Hebrews 7:17](/hebrews/7-17 "Hebrews 7:17 - Christ's Priesthood After Melchizedek")). The chapter begins by introducing Melchizedek, a mysterious figure from [Genesis 14](/genesis/14 "Genesis 14 - Abram Rescues Lot and Meets Melchizedek"), and highlighting his unique characteristics—being without father or mother, beginning or end of days, and serving as "priest of God Most High." The author then contrasts Melchizedek's priesthood with the Levitical priesthood, which was bound by Mosaic Law and lineage. [Hebrews 7:9](/hebrews/7-9 "Hebrews 7:9 - Levi Pays Tithes in Abraham") serves as a crucial logical step, building on the previous verses that establish Melchizedek's reception of tithes from Abraham ([Hebrews 7:6](/hebrews/7-6 "Hebrews 7:6 - Melchizedek Receives Tithes From Abraham")), and leading directly into the explicit statement in [Hebrews 7:10](/hebrews/7-10 "Hebrews 7:10 - Levi Was Still in Abraham's Loins") that Levi was "yet in the loins of his father, when Melchisedec met him." This argument ultimately supports the necessity of a new, better priesthood and a [better covenant](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant") through Christ.
* **Historical & Cultural Context:** The historical backdrop for this verse involves two key figures: Abraham and Levi. Abraham, the patriarch of Israel, lived centuries before the Mosaic Law and the establishment of the Levitical priesthood. The specific event referenced is Abraham's encounter with Melchizedek after his victory over the kings, as recorded in [Genesis 14:18-20](/genesis/14-18-20 "Genesis 14:18-20 - Melchizedek Blesses Abraham"). In this encounter, Abraham, prompted by divine recognition, voluntarily gave Melchizedek "a tenth of everything." Levi, Abraham's great-grandson, was the tribal progenitor of the Israelite priests (the Levites or Aaronic priests). Under the Mosaic Law, the Levitical priests were divinely ordained to receive tithes from the other tribes of Israel as their means of support for their service in the Tabernacle and later the Temple ([Numbers 18:21](/numbers/18-21 "Numbers 18:21 - The Levites' Portion")). The cultural understanding of tithing was deeply ingrained as an act of worship and support for religious institutions. The author of Hebrews leverages this established practice to demonstrate a hierarchical relationship: the one who receives tithes is superior to the one who pays them.
* **Key Themes:** [Hebrews 7:9](/hebrews/7-9 "Hebrews 7:9 - Levi Pays Tithes in Abraham") contributes significantly to several major theological themes within the epistle. Firstly, it powerfully asserts the **Superiority of Melchizedek's Priesthood** over the Levitical order. By arguing that Levi, the ancestor of all Levitical priests, effectively paid tithes to Melchizedek through Abraham, the author establishes Melchizedek's greater authority and status. This sets the stage for understanding Christ's priesthood, which is "after the order of Melchizedek" ([Hebrews 7:11](/hebrews/7-11 "Hebrews 7:11 - The Need for a New Priesthood")). Secondly, the verse highlights the concept of **Seminal Presence and Representation**. The phrase "payed tithes in Abraham" conveys the idea that Levi, though not yet born, was biologically and legally "in the loins" of his great-grandfather Abraham. Therefore, Abraham's actions were, in a profound theological sense, the actions of his descendants, demonstrating a powerful principle of corporate solidarity and representation. Finally, this argument subtly underlines the **Anticipation of a New Covenant** by demonstrating the implicit submission of the Levitical order to Melchizedek's superior order, thereby paving the way for the necessity of a new, more perfect priesthood and a [better covenant established through Christ](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Levi (Greek, _Leuḯ'_):** (G3017) This refers to Levi, the son of Jacob and Leah, and the progenitor of the Israelite tribe from which the priestly lineage (the Levites or Aaronic priesthood) was drawn. His inclusion here is crucial because he represents the entire Levitical order, which was established centuries after Abraham. The argument hinges on the idea that if the *representative* of the Levitical priesthood effectively paid tithes, then the priesthood itself was subordinate.
* **receiveth tithes (Greek, _lambánō dekátē'_):** (G2983, G1181) The verb *lambánō* means "to take, receive," and *dekátē* means "a tenth, tithe." This phrase refers to the established practice under the Mosaic Law where the Levitical priests were authorized to receive a tenth of the produce or income from the other tribes of Israel as their sustenance and for their temple service. The author uses this established fact to contrast it with Levi's implicit payment of tithes.
* **payed tithes (Greek, _dekatóō'_):** (G1183) Derived from *dekátē*, this verb means "to tithe, to give or take a tenth." In this context, it specifically refers to the act of giving a tenth. The striking claim is that Levi, who *receives* tithes, *paid* tithes, highlighting the paradox that is resolved by the concept of seminal representation.
* **in (Greek, _diá'_):** (G1223) This preposition, *diá*, primarily denotes the "channel of an act" or "through." While the KJV translates it as "in," implying a locational or representational presence ("in Abraham"), the underlying Greek *diá* emphasizes the means or agency. Levi paid tithes *through* Abraham, indicating that Abraham's action served as the conduit or representative act for his unborn descendant. This nuance strengthens the argument for corporate solidarity.
* **Abraham (Greek, _Abraám'_):** (G11) The Hebrew patriarch, the father of the Israelite nation. Abraham's encounter with Melchizedek, where he gave tithes, is the foundational historical event upon which the author's theological argument rests. His status as the revered ancestor makes his act of tithing to Melchizedek profoundly significant for all his descendants, including Levi.

#### Verse Breakdown
* **"And as I may so say,"**: This introductory phrase, employing a rhetorical device, signals that the author is about to present a somewhat unusual or challenging argument. It suggests a careful, almost apologetic, tone, acknowledging the conceptual leap required to understand Levi's action through Abraham. It's a way of inviting the reader to consider a deeper, theological interpretation beyond a literal, chronological one.
* **"Levi also, who receiveth tithes,"**: This clause identifies Levi as the subject of the argument, specifically highlighting his established role under the Mosaic Law as the one whose descendants were divinely appointed to *receive* tithes from the other tribes of Israel. This sets up the apparent contradiction that the author intends to resolve and exploit for his theological point.
* **"payed tithes in Abraham."**: This is the core assertion of the verse. It claims that Levi, though not yet born, effectively "paid tithes" to Melchizedek through the act of his great-grandfather, Abraham. The phrase "in Abraham" (or "through Abraham," using the nuance of *diá*) signifies a seminal or representative presence, where Abraham's action is imputed to his unborn descendant, Levi. This demonstrates Melchizedek's superiority, as the one who receives tithes from the ancestor of the Levitical priesthood must be greater than that priesthood itself.

#### Literary Devices
The author of Hebrews masterfully employs several literary devices in [Hebrews 7:9](/hebrews/7-9 "Hebrews 7:9 - Levi Pays Tithes in Abraham") to construct his argument. The primary device is **Typology**, where Melchizedek serves as a type or foreshadowing of Christ. By demonstrating Melchizedek's superiority over Levi, the author implicitly argues for Christ's superior priesthood. Another key device is **Seminal Representation** (often referred to as "federal headship" or "corporate solidarity"), where Levi, though chronologically distant, is considered to have acted "in the loins" of Abraham. This concept allows the actions of an ancestor to be attributed to their descendants, making Abraham's payment of tithes to Melchizedek a representative act for the entire Levitical priesthood. Furthermore, the argument uses **A Fortiori Reasoning** (from the stronger to the weaker). If Abraham, the esteemed patriarch, paid tithes to Melchizedek, and Levi was "in" Abraham, then it logically follows that Levi, and by extension the entire Levitical priesthood, is subordinate to Melchizedek. The phrase "And as I may so say" acts as a **Rhetorical Device**, drawing the reader's attention to the profound and perhaps unexpected nature of the argument, inviting careful consideration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 7:9 is a theological linchpin, demonstrating the inherent superiority of Melchizedek's priesthood, and by extension, Christ's, over the Levitical order. The argument establishes a hierarchical relationship: the one who receives tithes from a greater person is himself greater. Since Abraham, the patriarch, paid tithes to Melchizedek, and Levi was "in" Abraham, it implies that the entire Levitical priesthood, which later *received* tithes, was implicitly subordinate to Melchizedek's order. This profound theological insight underscores the temporary and preparatory nature of the Old Covenant's priestly system, paving the way for the new and eternal covenant mediated by Christ. It highlights that the Levitical priesthood, though divinely ordained for its time, was never meant to be the ultimate or perfect means of atonement and access to God. Its implicit submission to Melchizedek's order foreshadows its ultimate obsolescence in light of Christ's perfect and unchangeable priesthood.

* [Hebrews 7:11](/hebrews/7-11 "Hebrews 7:11 - The Imperfection of the Levitical Priesthood"): This verse directly follows, asking why a different priesthood was needed if perfection could be attained through the Levitical priesthood, reinforcing the argument for its insufficiency.
* [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession"): This verse speaks of Christ's perpetual ability to save those who come to God through Him, precisely because He lives forever to intercede for them, contrasting with the mortal Levitical priests.
* [Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption"): This passage highlights that Christ entered the Most Holy Place once for all, not with the blood of goats and calves, but with His own blood, having obtained eternal redemption, further emphasizing the finality and superiority of His sacrifice over the old covenant rituals.

### REFLECTION AND APPLICATION
The seemingly intricate theological argument of Hebrews 7:9, though rooted in ancient practices, carries profound contemporary relevance for believers. It calls us to recognize the absolute supremacy and finality of Jesus Christ's work as our High Priest. We are not dependent on a temporary, imperfect, or lineage-bound priesthood, but on one that is eternal, unchangeable, and perfectly effective. This should instill in us an unwavering confidence in our access to God through Christ. There is no longer any need for intermediaries, sacrifices, or rituals to bridge the gap between humanity and divinity, for Christ has accomplished it all. This truth liberates us from the burden of striving to earn God's favor and invites us into a relationship of grace and peace, knowing that our High Priest lives forever to intercede for us. Our faith is not in a system that can fail or be superseded, but in the living Christ, whose priesthood guarantees our eternal security and communion with God.

#### Questions for Reflection
* **How does understanding Levi's implicit tithing in Abraham deepen your appreciation for the unique and eternal nature of Christ's priesthood?**
* **In what ways might we still subtly rely on human systems or efforts for our spiritual security, rather than fully trusting in Christ's perfect and sufficient work as High Priest?**
* **How does the concept of Christ's unchanging priesthood (contrasted with the temporary Levitical one) provide comfort and assurance in your daily life?**

### FAQ

**How could Levi pay tithes if he wasn't born yet?**

Answer: The author of Hebrews employs a concept known as "seminal representation" or "corporate solidarity." This idea, rooted in ancient thought, posits that an unborn descendant is, in a legal and theological sense, "in the loins" of their ancestor. Therefore, Abraham's actions were considered to be the actions of his descendants, including Levi, who was physically "in" Abraham when Abraham met Melchizedek. This is not a literal, chronological payment by Levi, but a representative one, where the ancestor's act carries implications for the lineage. [Hebrews 7:10](/hebrews/7-10 "Hebrews 7:10 - Levi Was Still in Abraham's Loins") explicitly states this: "For he was yet in the loins of his father, when Melchisedec met him."

**Why is this argument about Levi paying tithes important for Christians today?**

Answer: This seemingly obscure point is foundational to understanding the supremacy of Jesus Christ and the New Covenant. The author uses it to demonstrate that the Levitical priesthood, which was central to the Old Covenant, was implicitly subordinate to Melchizedek's order. Since Christ's priesthood is "after the order of Melchizedek" ([Hebrews 7:17](/hebrews/7-17 "Hebrews 7:17 - Christ's Priesthood After Melchizedek")), this argument establishes Christ's priesthood as inherently superior to the Levitical one. For Christians, this means we have a High Priest who is not limited by human lineage, death, or the need for repeated sacrifices. His work is perfect, eternal, and completely sufficient, guaranteeing a [better covenant](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant") and [eternal redemption](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption").

### CHRIST-CENTERED FULFILLMENT
Hebrews 7:9, with its intricate argument about Levi's seminal tithing in Abraham, finds its ultimate and profound fulfillment in Jesus Christ. The author's entire purpose in [Hebrews 7](/hebrews/7 "Hebrews 7 - The Superior Priesthood of Christ") is to establish Christ as the superior High Priest, not according to the Levitical order, but "after the order of Melchizedek" ([Hebrews 7:17](/hebrews/7-17 "Hebrews 7:17 - Christ's Priesthood After Melchizedek")). By demonstrating Melchizedek's preeminence over the Levitical priesthood (represented by Levi paying tithes to Melchizedek through Abraham), the author clears the theological ground for Christ's unique and eternal priestly ministry. Jesus, as the fulfillment of the Melchizedekian type, possesses a priesthood that is "unchangeable" ([Hebrews 7:24](/hebrews/7-24 "Hebrews 7:24 - Christ's Unchangeable Priesthood")), not dependent on human lineage or succession, and therefore capable of providing "perfect salvation" ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession")) for all who come to God through Him. His single, perfect sacrifice on the cross ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Single Sacrifice")) superseded the repeated, imperfect sacrifices of the Old Covenant, ushering in a [new and better covenant](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant") based on superior promises. Thus, Hebrews 7:9 ultimately points to Christ as the perfect and final mediator, whose priestly work provides complete access to God and eternal security for His people.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 5:12

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

Genesis 14:20

And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

Hebrews 7:4

Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.