Hebrews Chapter 7 – Introduction

By Jinu Ninan

 

The seventh chapter of the book of Hebrews is one of its most profound chapters. It is essentially an in-depth exposition of Psalm 110:4. In this chapter, the author provides a detailed explanation of the priesthood of Jesus Christ according to the order of Melchizedek.

 

The chapter begins by contrasting and highlighting the superiority of Jesus’ eternal priesthood according to the order of Melchizedek over the Levitical priesthood.

 

Melchizedek is mentioned in only two places in the Old Testament: in Genesis chapter 14 and again in the fourth verse of Psalm 110.

 

In Genesis 14, Melchizedek is introduced in a very mysterious way — almost as if he appears from nowhere, without any explanation or context. He is then mentioned again in Psalm 110:4 as part of a prophecy concerning Jesus Christ. Even there, however, there is little elaboration. It is only when we reach the New Testament that the reason why God presented Melchizedek in such a manner becomes clear.

 

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Who is Melchizedek?

 

The identity of Melchizedek has long been a matter of debate among theologians and biblical scholars. There are various opinions on this, such as:

               1.           Some believe that Melchizedek is Shem, the son of Noah.

This view holds that Shem was still alive during Abraham’s time and that Shem, being greater than Abraham, is likely Melchizedek.

               2.           Some believe Melchizedek is the Holy Spirit.

This belief arises from the phrase “like the Son of God.” They argue that apart from God the Father, only the Holy Spirit could be equated with the Son of God.

               3.           Some teach that Melchizedek is a pre-incarnate appearance of Jesus Christ Himself.

This interpretation is based on the biblical language that says he was “without father or mother, without genealogy, and lives forever,” which they argue can only apply to Christ.

 

However, all these viewpoints have counterarguments. None of them can be proven beyond all doubt.

 

The truth is that the Bible does not explicitly reveal who Melchizedek is. This is likely because Melchizedek’s identity is not what’s important to us. Therefore, Scripture does not clarify it in detail. This article, too, will not attempt to unravel what God has chosen to keep hidden.

 

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What is the significance of Melchizedek?

 

Rather than focusing on who Melchizedek is, it is more important to understand why God introduced him in such a manner in the Old Testament.

 

The deliberate presentation of Melchizedek in this way serves to establish a major theological point that the author of Hebrews attempts to make.

 

The primary theme of Hebrews is the superiority of Jesus Christ’s priesthood over the Levitical priesthood.

 

The literary style of Hebrews is such that the author provides hints or allusions to topics or figures in earlier chapters, and then explains them in detail later.

 

For instance:

               •             In Chapter 1, he alludes to the high priestly ministry of Christ.

               •             In Chapter 2, he explicitly calls Christ the High Priest for the first time.

               •             In Chapter 5, he establishes that Christ is a High Priest according to the order of Melchizedek.

               •             In Chapter 7, he fully explains the superiority of this priesthood.

 

The book of Hebrews is the only book in the Bible that presents Jesus as a High Priest in the order of Melchizedek.

 

The author supports this claim by continuously quoting and explaining Genesis 14 and Psalm 110:1 and 4.

 

Through the exposition of these verses, Hebrews becomes the only book in the New Testament that definitively proves the high priesthood of Jesus Christ.

 

Psalm 110:1 is quoted throughout the New Testament, but verse 4 appears only in Hebrews and is explained only there.

 

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Old Testament references to Melchizedek and the Infallibility of God’s Word

 

When we study the Bible attentively, we realize the incredible consistency and infallibility of God’s Word, even in its brief mentions of Melchizedek.

 

For example, if Melchizedek had only been mentioned in Genesis and not again in Psalm 110, the author of Hebrews would have had no foundation to convince Jewish Christians of the superiority of Christ’s priesthood over the Levitical priesthood.

 

Even though Melchizedek is greater than Levi, without the prophecy in Psalm 110, there would be no basis to claim that Christ comes in that priestly order.

 

It is in Psalm 110:1 and 4 that we find the prophecy declaring that the coming Messiah — Christ — will be a High Priest forever in the order of Melchizedek.

 

Note that Genesis and Psalms were written by two different people in two different time periods.

 

If the Genesis account had not introduced Melchizedek and his priesthood, then even if Psalm 110 declared that the Messiah would be a High Priest in Melchizedek’s order, it would have been meaningless. A prophecy is irrelevant if its context has not already been established.

 

However, Genesis presents Melchizedek and clearly shows that his priesthood existed before and was superior to the Levitical priesthood.

 

Later, Psalm 110 refers to the coming Messiah — Christ — as a High Priest in the same order. Because of this, the author of Hebrews, addressing Jewish believers well-versed in the Old Testament, is able to clearly explain and prove the superiority of Christ’s priesthood.

 

That is how the author develops this chapter. In reality, Hebrews Chapter 7 is a verse-by-verse exegetical study.

 

 

The Difference Between the Priesthood of Melchizedek and the Levitical Priesthood

 

Verse 1

Melchizedek, king of Salem and priest of the Most High God, went out to meet Abraham who was returning after defeating the kings and blessed him.

 

In the Levitical priesthood, no one was ever both a priest and a king. Kingship was for the descendants of David, while priesthood came from the lineage of Aaron. But Melchizedek was both a king and a priest at the same time. Moreover, Scripture first introduces someone as both king and priest in the person of Melchizedek. Thus, the author establishes that Melchizedek is superior to the Levitical priests, appointed by God before them.

 

Verse 2

Abraham gave him a tenth of all he had taken. The name Melchizedek means “King of Righteousness,” and king of Salem means “King of Peace.”

 

The name Melchizedek means King of Righteousness. Melchizedek was also king of Salem, which many believe is the ancient name of Jerusalem. “Salem” means peace, and therefore, Melchizedek is the King of Peace.

 

These two titles are used for Christ as well.

 

In Hebrews 1:8–9, quoting from Psalm 45, the writer says of the Son:

“Your throne, O God, is forever and ever; the scepter of righteousness is the scepter of your kingdom. You have loved righteousness and hated lawlessness.”

 

Isaiah prophesied of Christ:

“For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” (Isaiah 9:6)

 

Verse 3

He is without father, mother, genealogy, beginning of days, or end of life. He is like the Son of God and remains a priest forever.

 

Levitical priesthood was based on lineage. Genealogy had to be proven. But the great high priest Melchizedek has no recorded genealogy. The author makes this clear.

 

As mentioned, we find little detail about Melchizedek in the Old Testament. He is seen as a shadow of the high priesthood of Jesus Christ. Unlike Levitical priests, Melchizedek’s priesthood is not based on lineage, making him greater and a type of the Son of God. This is explained further in verse 16.

 

Since he is said to be “like” the Son of God, it confirms Melchizedek was not a pre-incarnate appearance of Christ. Verse 11 also refers to Christ as another priest, showing they are distinct.

 

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The Superiority of the Priesthood According to the Order of Melchizedek

 

Verse 4

See how great he was—Abraham, our patriarch, gave him a tenth of the spoils.

 

Verse 5

The sons of Levi who receive the priesthood are commanded by law to collect tithes from the people, that is, their own kin—even though they too are descended from Abraham.

 

God gave the Levites, descended from Abraham, the legal right to collect tithes. But the author argues even Levi, through Abraham, gave tithes to Melchizedek.

 

The point: When Abraham saw Melchizedek’s greatness, he voluntarily gave a tenth of his possessions.

 

Note—Abraham did this of his own will. There was no command at that time.

 

(A quick note: The Levitical priesthood is no longer in effect today. The command to tithe was tied to that system. Under the Old Covenant, believers gave tithes to the priests. But in the New Covenant, since the Levitical priesthood is abolished, the legal requirement of tithing is also set aside. That’s why the New Testament never commands tithing. Instead, believers share with one another as needed.

 

Paul instructs believers to set aside a portion of income according to ability (1 Corinthians 16:1–2), not a fixed percentage.

 

Today’s Pentecostal practice of giving tithes to pastors comes from the Old Testament system. But retaining “tithing” while discarding the Levitical system is contradictory.)

 

Verse 6

But Melchizedek, who is not of their ancestry, received tithes from Abraham and blessed him who had the promises.

 

Verse 7

And it is undeniable that the lesser is blessed by the greater.

 

Not only did Melchizedek receive tithes from Abraham, but he also blessed him. The one who gives the blessing is greater than the one who receives it. Likewise, the one who receives the tithe is greater than the one who gives it. These two acts show Melchizedek’s superiority over the Levitical priesthood.

 

Verse 8

In one case, mortal men receive tithes; in the other, one who is declared to be living does.

 

Genesis records many births and deaths. But Melchizedek’s birth, death, or lineage is never mentioned. Hence, the author likens him to the eternal Son of God.

 

Verses 9–10

Levi, who collects tithes, paid tithes through Abraham, because he was still in Abraham’s body when Melchizedek met him.

 

This is the author’s major point. When Melchizedek received tithes and gave blessings to Abraham, Levi—who was in Abraham’s body—was also offering tithes and receiving blessing.

 

Therefore, Melchizedek’s priesthood is not only earlier but also greater than Levi’s.

 

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The Necessity of a New Priesthood According to the Order of Melchizedek

 

Verse 11

If perfection were through the Levitical priesthood, what need was there for another priest to arise in the order of Melchizedek rather than Aaron?

 

This question is crucial.

 

If the Levitical priesthood could bring spiritual perfection, then God would not have promised another priesthood (Psalm 110).

 

This proves that the Old Covenant and its priesthood could never restore full relationship with God. So, God had already planned a new priesthood through Christ—a new covenant and full reconciliation.

 

Verse 12

When the priesthood changes, the law must also change.

 

Jesus could only begin His priesthood in the order of Melchizedek after removing the Levitical priesthood, the Old Covenant, and the Law.

 

Through His death and resurrection, the old was replaced, and the new priesthood and covenant began.

 

The tearing of the temple veil symbolized this shift. God ended the Levitical system and inaugurated the eternal priesthood in the order of Melchizedek.

 

Verse 16

He became a priest, not by genealogy, but by the power of an indestructible life.

 

Jesus’ priesthood, like Melchizedek’s, is not by lineage but through the eternal power of the Holy Spirit.

 

This same Spirit raised Jesus from the dead and exalted Him to God’s right hand (Ephesians 1:19–20).

 

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The Continuation of Christ’s Priesthood

 

Some assume that the New Testament doesn’t have a priesthood or succession. But that’s false. Christ’s priesthood in the order of Melchizedek continues—through us.

 

When we are born again, raised from death by the same Spirit, we become priests in the same order.

 

Ephesians 2:1,4 – “He made you alive, who were dead in trespasses…”

 

1 Peter 2:5,9 – “You are being built into a spiritual house, a holy priesthood…”

 

We, who receive life from Christ the Living Stone, become royal priests like Him.

 

Revelation 1:6 – “He made us a kingdom and priests to serve His God and Father.”

 

This proves that Christ’s priesthood is continued not through genealogy, but by the Holy Spirit in all believers.

 

 

The Annulment of the Old Commandment and the Establishment of a Better Covenant

 

Verse 18

The former command is set aside because it was weak and useless.

 

Verse 19

The law made nothing perfect; a better hope is introduced, by which we draw near to God.

 

The Old Covenant and priesthood were ineffective. The law couldn’t change human nature or restore true relationship with God (Romans 8:3).

 

But now, through Christ’s sacrifice, God removes our sinful heart and brings us near in the Spirit. That’s the better hope.

 

Only by removing the old can the new priesthood and covenant be established.

 

Verses 20–21

Others became priests without an oath, but Jesus became a priest with an oath:

“The Lord has sworn and will not change His mind: You are a priest forever.”

 

This oath proves the eternal nature of Christ’s priesthood—unchangeable and superior.

 

Verse 22

Because of this oath, Jesus has become the guarantor of a better covenant.

 

Appointed by God’s oath, Jesus is the unshakable foundation of the New Covenant—a covenant far better, eternal, and secure.