The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons.
He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9.
And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Ps 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18.
Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.
Ver. 1. For this Melchisedec, king of Salem,.... Various have been the opinions of writers concerning Melchizedek; some have thought him to be more than a man; some, that he was an angel; others, that he was the Holy Ghost; and others, that he was a divine person superior to Christ, which needs no refutation; others have supposed that he was the Son of God himself: but he is expressly said to be like unto him, and Christ is said to be of his order; which manifestly distinguish the one from the other; besides, there is nothing said of Melchizedek which proves him to be more than a man: accordingly others take him to have been a mere man; but these are divided; some say that he was Shem, the son of Noah, which is the constant opinion of the Jewish writers : but it is not true of him, that he was without father, and without mother, an account of his descent being given in Scripture; nor is it probable that he should be a king of a single city in Ham's country, and Abraham be a stranger there: others say, that he was a Canaanitish king, of the posterity of Ham; others affirm him to be a perfect sinless man, and that all that is said of him in Genesis, and in this context, is literally true of him; but that he should be immediately created by God, as Adam, and be without sin as he, are things entirely without any foundation: others take him to be a mere man, but an extraordinary one, eminently raised up by God to be a type of the Messiah; and think it most proper not to inquire curiously who he was, since the Scripture is silent concerning his genealogy and descent; and that as it should seem on purpose, that he might be a more full and fit type of Christ; and this sense appears best and safest.
Aben Ezra says, his name signifies what he was, the king of a righteous place: Salem, of which he was king, was not Shalem, a city of Shechem, in the land of Canaan, Ge 33:18 afterwards called Salim, near to which John was baptizing, Joh 3:23 where is shown the palace of Melchizedek in its ruins, which cannot be, since that city was laid to the ground, and sowed with salt by Abimelech, Jud 9:45 but Jerusalem is the place; which is the constant opinion of the Jews , and is called Salem in Ps 86:2.
The interpretation of this word is given in the next verse; some of the Jewish writers referred to say, that it was usual for the kings of Jerusalem to be called Melchizedek and Adonizedek, as in Jos 10:3 just as the kings of Egypt were called Pharaoh.
This king was alsopriest of the most high God, as he is said to be, Ge 14:18 for he was both king and priest, in which he was an eminent type of Christ; and his being a king is no objection to his being a priest, since it was usual for kings to be priests; and though the Hebrew word "Cohen" sometimes signifies a prince, it cannot be so understood here, not only because the word is rendered "priest" by the Septuagint, and by the apostle, but because he is called the priest of God; and Christ is said to be of his order: and he is styled the priest of God, because he was called and invested by him with this office, and was employed in his service; who is said to be the most high God, from his dwelling on high, and from his superior power to all others, and to distinguish him from idol gods; this is a character of great honour given to Melchizedek;who met Abraham returning from the slaughter of the kings; the four kings, whose names are mentioned in Ge 14:1 whom Abraham slew, and over whom he got an entire victory, with only three hundred and eighteen men of his own house, after they had conquered the kings of Sodom, Gomorrha, Admah, Zeboiim, and Bela: which shows that war is lawful; that enemies may be slain in war; that kings may fall as well as other men; and that those who have conquered others, may be conquered themselves: and as he was returning with his spoils, Melchizedek met him; not alone, which is not to be supposed of so great a person; nor empty, for he brought with him bread and wine, not for sacrifice, as the Papists would have it; but as Jarchi, a Jewish interpreter on the place observes, they used to do so to such as were fatigued in war; for this is to be considered as a neighbourly action, done in point of interest and gratitude, and was a truly Christian one, and very laudable and commendable; and doubtless had something in it typical of Christ, who gives to hungry and weary saints the bread of life, and refreshes them with the wine of divine love and grace:and blessed him; Abraham, and the most high God also: the form of blessing both is recorded in Ge 14:19.
This was not a mere civil salutation, nor only a congratulation upon his success, nor only a return of thanks for victory, though these things are included; nor did he do this as a private person, but as the priest of the most high God, and blessed him in his name authoritatively, as the high priest among the Jews afterwards did, Nu 6:23 and in this he was a type of Christ, who blesses his people with all spiritual blessings, with redemption, justification, pardon, peace, and all grace, and with eternal glory.
(Gill changed his mind on the location of Salam when he later wrote the Old Testament portion of the Expositor. See Gill on "Ge 14:18". Ed.) Targum in Jon. & Jerus. Jarchi, Baal Hatturim, Levi ben Gersom & Abendana in Gen.
xiv. 18. Bemidbar Rabba, sect. 4. fol. 182. 4. Pirke Eliezer, c. 8. Juchasin, fol. 135. 2. Tzeror Hammor, fol. 16. 2. Shalshelet Hakabala, fol. 1. 2. Peritzol. Itinera Mundi, p. 17. Targ. Onk. Jon. & Jerus.
Levi ben Gersom, Aben Ezra & ben Melec in Gen. xiv. 18. Tosaphot T. Bab. Taanith, fol. 16.