1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.
We first look at the relation between the patriarch and the high priest. “The historical reference is to Genesis 14:18-19. ‘Whether any communion had previously taken place between these two venerable men, or whether they afterwards continued to have occasional communion, we cannot tell; though the probability seems to be, that Melchizedek was not a stranger to Abraham when he came forth to meet him, and that, in an age when the worshippers of the true God were comparatively few, two such men as Abraham and Melchizedek did not live in the same district and country without forming a close intimacy." (Dr. J. Brown)
Let’s look at the relation. Melchizedek blessed Abraham. “This was a part of the priestly office as we learn from Deuteronomy 21:5: ‘And the priests the sons of Levi shall come near for the Lord thy God hath chosen to minister unto Him, and to bless in the name of the Lord’. The ‘blessing’ Abraham received, is recorded in Genesis 14:19: ‘Blessed be Abraham of the most high God, Possessor of heaven and earth’” (A. W. Pink) In contrast “Abraham ‘possessed’ nothing actually; but by faith he possessed all things promised unto him. Abraham had to buy even the burying-place for Sarah of the sons of Ephron. But He in whom he trusted was the possessor of heaven and earth, and the promised inheritance was therefore sure. Abraham, like all the faithful, was blessed of God. In Him he was rich; by Him he was strong and victorious. All things are ours, if we are God's—if His blessing rests on us [in Christ].” (Adolph Saphir)
Abraham tithed to Melchizedek. “Melchizedek’s ‘blessing’ of Abraham was the exercise of his priesthood; Abraham’s paying him tithes was the recognition of it. Abraham had just obtained a most memorable victory over the kings of Canaan, and now in his making an offering to Melchizedek, he acknowledged that it was God who had given him the victory and owned that Melchizedek was His servant.” (A. W. Pink)
Melchizedek was called King of righteousness and after that also King of Salem, which is King of peace. “Note well the order of these two and the dependence of the one upon the other, for there could be no true peace that was not grounded upon righteousness. And out of righteousness peace is sure to spring up. Righteousness is essential to peace… This Melchisedec, whom we exhibit as a type, is such a king as God is. He is according to the Divine model.” (C. H. Spurgeon)
“Wherefore our apostle doth justly argue from the signification of those names which were given, both to the person and place, by divine authority and guidance, that they might teach and fore-signify the things whereunto by him they are applied.” (John Owen)
Melchizedek was “without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.” (3) “Because there is no statement given of his descent, of his beginning and end, the apostle sees in this omission the indication of a very important and fundamental truth. Genesis is the book of genealogies. Most carefully and minutely the descent of men is traced; their age is stated, and the fact of their death chronicled. In a human work no further inference could be drawn from an omission of this kind. It is otherwise, however, in Scripture. As in music, not only the notes, but also the pauses are according to the plan and mind of the composer, and instinct with the life and spirit which breathe through the whole; so the very omissions of Scripture are not the result of chance, or of the accidental ignorance of the writer, but according to and in harmony with the wisdom of the eternal Spirit, who is the true author of the record. The apostle evidently thinks that the Holy Ghost teaches by not stating these points.” (Aldolph Saphir)
Melchizedek had “neither beginning of days nor end of life.” “The Jewish priests ‘began’ their ‘days’ as priests at the age of twenty-five, when they were permitted to wait upon their brethren: Numbers 8:24 and cf. 1 Chronicles 23:27, 28. At the age of thirty they began their regular priestly duties: Numbers 4:3. At the age of fifty their priestly ‘life’ ended: ‘from the age of fifty years they shall cease waiting upon the service, and shall serve no more’ (Num. 8:25). But no such restriction was placed upon the sacerdotal ministry of Melchizedek: so, in this too, he was an eminent type of Christ.” ( A. W. Pink) But Melchizedek was made like unto the Son of God,” “It is… obvious that this Melchizedek is not a theophany, an appearing of the Lord Jesus Christ Himself. For he was made like unto the Son of God; that is, he was made in the inspired record to be a similitude, or pattern, or illustration of the Son of God….With regard to all other circumstances, our ignorance is knowledge. The negative element is a positive element. Let no man attempt to supply that which the Holy Ghost purposely has left out; for, in the first place, he must be unsuccessful; in the second place, if he were successful, it would only militate against the purpose and the Word of God, and only hinder us from learning those lessons which the Scripture intends us to derive.” (Adolph Saphir)
And Melchizedek “remains a priest continually.” "It is not that the natural life of Melchizedek had no end, but that his priestly life did not cease at the age of fifty; in other words, he continued a priest to the very end of his earthly existence, which shows he had no vicar or successor, deriving a priesthood from his...” (A. W. Pink), "which is the equivalent to saying that he had a perpetual priesthood in contradistinction from those whose office terminated at a definite period, or whose office passed over into the hands of others.” (Albert Barnes)
4 Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. 5 And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; 6 but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. 7 Now beyond all contradiction the lesser is blessed by the better. 8 Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. 9 Even Levi, who receives tithes, paid tithes through Abraham, so to speak, 10 for he was still in the loins of his father when Melchizedek met him.
""Now consider how great this man"- Melchisedec- "was," (4a) "unto whom even the 'patriarch' Abraham"-a father in the Church of God (Calvin)- "gave the tenth of the spoils." (4b)—“a token of official respect; it is the recognition and acknowledgement of his superior status." (Pink)
"What profound significance this should have for an Israelite! Abraham, the highest, most honored of all Israel's progenitors, had himself fully acknowledged another as greater than himself!" (L. M. Grant's Commentary) Melchisedec was honored by Abraham as "a prince and a priest." (Sutcliffe) ”And therefore how ‘great’ must be that order of priesthood to which he belonged!” (A. W. Pink)- of which Christ came. Likewise, Jesus was not of Levi- nor specifically from Aaron, but was rather of Judah in one respect and of heaven in another. It is the latter aspect– and the mystery thereof– which is emphasized here.
"And indeed those who are of the sons of Levi, who receive the priesthood," particularly the household of Aaron- "have a commandment to receive tithes from the people according to the law, that is, from their brethren,"- the Jews- "though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises" (6) "The Levitical priests had a legal right, a commandment (Entole or Mitzvah) in the law (Nomos or Torah) to take tithes from the people. Numbers 18:26 sets out these rights. Our author is concerned only with the priests, although special provision was also made for the non-priestly Levites (cf. Deut. 10:8f.). In the matter of rights Melchizedek differed from the Levitical priests in that he received tithes, not by command, but by the spontaneous action of Abraham." (Tyndale Bible Commentary)
“Now beyond all contradiction the lesser is blessed by the better." (8a) "'Unquestionably,' says the apostle, 'the less is blessed of the better;' and so in this double way the surpassing greatness of this royal priest is emphasized." (Ironside Notes) "Here"- Levitical priesthood- "mortal men receive tithes, "but there"- the order of Melchisedec- "he receives them, of whom it is witnessed that he lives...” (8b) or “who is declared [or testified] to be living", which "looks back to verse 3 and the silence of the record regarding Melchizedek’s birth and death. By the absence of this information, the type is perfected and more perfectly foreshadows Christ’s eternal priesthood.” (Baker Illustrated Bible Commentary)
Some believe that these words— who is declared or testified to be living— prove that Melchisedec was Jesus. “But if this statement be interpreted in the light of its context, there is no difficulty. It was not absolutely and personally that Melchizedek still lived, but typically and as a representation of Christ. Scripture frequently attributes to the type what is found alone in the anti-type. Thus, the paschal lamb was expressly called God’s passover (Ex. 12:11), when in reality it was only a pledge and token thereof. So the emblems on the Lord’s table are denominated the body and blood of Christ, because they represent such.” (A. W. Pink)
“Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.” (9-10) “He advances farther, and says, that even Levi himself, who was then in the loins of Abraham, was not exempt from the same subordination; for Abraham, by paying tithes, made himself and his posterity inferior to the priesthood of Melchisedec.” (John Calvin)
“Levi was in him, not physically and seminally merely, but representatively; and so Abraham on his own behalf and on theirs recognised a priesthood beyond the limits of the dispensation which belonged to his own line.” (Schaff's Popular Commentary on the New Testament)
11 Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.
“The believing Israelite, taught by the Law and the prophets, looked forward unto the coming of Jehovah, and the redemption that was to be accomplished by the Messiah… But when the Jews looked upon the Law as a source of righteousness and life, forgetting its true character and significance; when they regarded the Levitical priesthood and the temple and the offerings apart from Christ, looking upon shadows and types as substance, then it was that the apostle, in all the epistles where he touches upon this subject, is constrained to show unto them that the Law, the tabernacle, the sacrifices, the priests… were in no way able to give righteousness or peace or life unto the soul; that they were entirely weak and unprofitable.” (Adolph Saphir)
Paul taught in the book of Romans, chapter 7, verse 12, "Therefore the law is holy, and the commandment holy and just and good." However, the Torah of the ceremonial laws of Moses covered one dispensation and the Torah of the church of the firstborn covers another. Throughout both, the moral code of the Ten Commandments remains, leading seekers to take refuge in Jesus. The sons of Aaron tried to make the case for God, but now the Son of God takes the burden. “For the priesthood being changed, of necessity there is also a change of the law.” (12)
“The reference is not to the Ten Commandments, but to the Mosaic system… Difficult as it was for a pious Jew to believe that God should have set aside as dead and useless the whole solemn system of worship, which He had appointed in so glorious a manner and accepted for so many centuries, yet the proof that He had done so was abundant and clear. The law and the Gospel could not mix. Works and grace are antithetical. Moses must disappear when Christ was revealed.” (A. W. Pink)
“For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar” (13)
“The honor of the Aaronic order of priesthood continued, by Divine appointment and privilege, within the bounds of the Levitical tribe: Exodus 40:12-16. None belonging to any other tribe in Israel was suffered to officiate at the altar or minister in the holy place. So strictly was this institution observed, that when one of Israel’s kings dared to violate it, the judgment of God fell immediately upon him (2 Chron. 26:18-21). In smiting Uzziah with leprosy God maintained the sanctity of His law, and gave a most solemn warning against any obtruding into holy office who have received no Divine call to it. Furthermore, this exercise of God’s severity should have been more than a hint to Israelites that when He did introduce a priest of another tribe then the priesthood of the old order must have been Divinely set aside.” (A. W. Pink)
14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies:“You are a priest forever according to the order of Melchizedek.”[Psalm 110:4]
"For it is evident that our Lord Jesus arose from another tribe of which Moses spoke nothing concerning priesthood…" (14) “This was included in the faith of believers that the Messiah was to come out of the royal tribe. Such prophecies as Genesis 49:8-10, 2 Samuel 7:12, Isaiah 11:1-5, Micah 5:2 had made that very plain." A. . Pink)
The change of priesthood had taken place. "Levitical priesthood and Mosaic law [ceremonial laws] have lost their validity. For Christ, to whom the utterance of God, Psalms 110:4, refers, belongs in point of fact to another tribe, which, according to Mosaic ordinance, has nothing to do with the administration of the priesthood." (Meyer's Commentary)
And with the change of the priesthood must come a change of administration or dispensation. "Thus the Levitical priest was set apart to his office by a number of carnal rites and outward ceremonies, which the law prescribed to be used at the consecration of Aaron and his sons, who were purified with water, anointed with oil, sprinkled with blood, clothed with priestly vestments, initiated with sacrifices, administered in an earthly tabernacle and temple. But says our apostle, the evangelical or gospel High Priest, Christ Jesus, was not constituted thus, or made a priest with such carnal rites and outward ceremonies..." (William Burkitt)- "but” rather “according to the power of an endless life.” "Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David ‘for ever, according to the order of Melchizedek’ [Psalm 110:4] by which also a different institution of priesthood is understood.” (John Trapp)
18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.
"For on the one hand there is an annulling of the former commandment"- not the Ten Commandments, but rather the torah of the commandments pertaining to the tabernacle and the services- "because of its weakness and unprofitableness." They could not bring perfection.
“Now the apostle comes to declare, that the Levitical priesthood being abolished, and the ceremonial law abrogated, the whole state of the church, and of the solemn worship of God therein, must necessarily be changed also. This he foresaw would be a mighty surprisal to the generality of the Hebrews, to hear that they must quit all their concern and special interest in the law of Moses; and therefore he assigns a double reason for the abrogation and disannulling of that law; namely, the weakness and unprofitableness thereof...” (William Burkitt)
Consider it's effect on mainstream Judaism of that day. These teachings, shadows and types could not make a person perfect nor bring “a thing to that completeness of condition designed for it.” (A. W. Pink)
But Christ- the Substance- can do so in His own Person, changing the individual from the inside out. “But the bringing in of a better hope - of the gospel dispensation, which gives us a better ground of confidence… by which we draw nigh to God - yea, so nigh as to be one spirit with Him.
And this is true perfection.” (John Wesley)
Hebrews 7:
20 And inasmuch as He was not made priest without an oath 21 (for they have become priests without an oath, but He with an oath by Him who said to Him:“The Lord has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek’” [Psalm 110:1] 22 by so much more Jesus has become a surety of a better covenant. 23 Also there were many priests, because they were prevented by death from continuing. 24 But He, because He continues forever, has an unchangeable priesthood.
Jesus was made a priest by an oath whereas in the house of Aaron, “the office was received merely by descent.” (Barnes) The oath of the Father, Yahweh, made the Son, Yeshua, Surety to those in covenant with Him.
“God never interposed His oath, except to show the certainty and immutability of the thing sworn. Thus He sware to Abraham, Genesis 22:16-18, that in his seed all the nations of the earth should be blessed; and to the rebellious Israelites, Deuteronomy 1:34, Deuteronomy 1:35, that they should not enter into His rest; and to Moses, Deuteronomy 4:21, that he should not go into Canaan; and to David, Psalm 89:4, that his seed should endure for ever, and his throne unto all generations. Wherefore, since Christ was made a priest, not without an oath that He should be a priest for ever, after the similitude of Melchisedec, that circumstance showed God's immutable resolution never to change or abolish His priesthood, nor to change or abolish the covenant which was established on His priesthood; whereas the Levitical priesthood and the law of Moses, being established without an oath, were thereby declared to be changeable at God's pleasure." (Dr. James Macknight)
“Surety” “properly means a bondsman: one who pledges his name, property or influence, that a certain thing shall be done. When a contract is made, a debt contracted, or a note given, a friend often becomes the surety in the case, and is himself responsible if the terms of the contract are not complied with… A beautiful illustration of the ‘surety’ is found in Genesis 43:8, 9… [Judah to Israel] A blessed New Testament example is found in the case of Paul who volunteered to be surety for Onesimus: ‘If he has wronged you, or owes you anything, put that on my account; I Paul have written it with my own hand, I will repay’ (Philem. 18, 19).” (A. W. Pink) “Solomon warns against incautiously becoming security for another (Prov 6:1 5; 11:15; Prov 6:1; 20:16)." (Easton's Bible Dictionary)
A priest is a surety by definition. The eldest son was surety for the household. Then of the Levites, the house of Aaron was surety for all of Israel of old. By the Father’s oath— “so much more,” Jesus has become a Surety” - or Mediator (Wesley) - “of a better covenant.” “The covenant which was ratified by the blood of Jesus secured for ever the highest and best of blessings to all who trust in Him and devote their life to His service.” (Justin Edwards' Family Bible New Testament)
"Also there were many priests, because they were prevented by death from continuing." (23) “Notwithstanding the great dignity of their office… they were but men, subject to infirmity and dissolution, like those for whom they ministered. Mortality suffered them not to continue in the execution of their office… Aaron himself, the first of them, [is an example]. God, to show the nature of that priesthood unto the people, and to manifest that the everlasting Priest was yet to come, commanded Aaron to die in the sight of all the congregation: Numbers 20:25-29! In like manner, death seized upon each of his successors. Thereby did God intimate unto Israel that imperfection attached to that office which was so frequently interrupted in its administration.... 'BUT HE, because He continues forever, has an unchangeable priesthood.' (24) Against this it might be replied, ‘But Jesus Christ died also, no less truly and really than did Aaron and his successors, and thus it would follow that He had no more an uninterrupted priesthood than they’… [but] the death of Christ was a vastly different thing from the death of the Levitical priests, for His death did not prevent Him abiding a priest, as theirs did. First, He died as a Priest; they died from being priests; He died in His office, they died out of office. Second, personal death was no part of their work, whereas to die was the chief priestly duty incumbent upon the Lord Jesus. Third, when they fell under the power of death, they could not extricate themselves from it and return to life and the service of the sanctuary, but the Son of God had power to lay down His life and take it again.” (Pink)
25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. 26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.
"Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them." (25) Jesus saves, “perpetually and perfectly, so as none shall need to come after Him to finish what He hath begun. He is a thorough Saviour, a Saviour in solidum, and doth not His work to the halves. How blasphemous then is that direction of the Papists to dying men, Coniunge, Domine, obsequium meum cum omnibus quae Christus passus est pro me: Join, Lord, mine obedience with all those things that Christ hath suffered for me.” (John Trapp Complete Commentary)
"For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens.” (26) Upon His death and resurrection, “Jesus went into the holy of holies which was typified in the tabernacle. Above all created heavens, above angels and principalities, Jesus is now in the true Sanctuary, in the presence of God, and there He is enthroned as our perfect High Priest.” (Adolph Saphir) “The Levitical priest dwelt apart in a separate house for a week prior to the Day of Atonement; and there may be a reference here to the fact that Christ is separated from [unforgiven] sinners, not for merely a week but for all eternity…” (Coffman Commentary), as they will suffer everlasting destruction from the presence of the Lord. (2 Thess 1:9)
In stark contrast, Jesus is Surety for those who trust in Him for salvation. “The only priest that could be suitable for our reconciliation to God would be one who was perfectly righteous in his own person. He would have to be righteous or He could not be a propitiation for our sin. This was the case with Jesus. He was so holy that He needed no sacrifice for Himself, and all that He did was in behalf of others. The great foundation of our faith, and the main thing upon which our consolation depends, is that our High Priest is the Son of God, and His everlasting continuance in this office is secured by the oath of God.” (Charles Box Commentary)