Matthew Henry's Concise Commentary on the Whole Bible
Hebrews Ch.7 / 13 Ch.s
HEB:7
* A comparison between the priesthood of Melchizedec and that of
Christ. (1-3) The excellence of Christ's priesthood above the
Levitical priesthood is shown. (4-10) This is applied to Christ.
(11-25) The faith and hope of the church encouraged from this.
(26-28)
#1-3 Melchizedec met Abraham when returning from the rescue of
Lot. His name, "King of Righteousness," doubtless suitable to
his character, marked him as a type of the Messiah and his
kingdom. The name of his city signified "Peace;" and as king of
peace he typified Christ, the Prince of Peace, the great
Reconciler of God and man. Nothing is recorded as to the
beginning or end of his life; thus he typically resembled the
Son of God, whose existence is from everlasting to everlasting,
who had no one that was before him, and will have no one come
after him, in his priesthood. Every part of Scripture honours
the great King of Righteousness and Peace, our glorious High
Priest and Saviour; and the more we examine it, the more we
shall be convinced, that the testimony of Jesus is the spirit of
prophecy.
#4-10 That High Priest who should afterward appear, of whom
Melchizedec was a type, must be much superior to the Levitical
priests. Observe Abraham's great dignity and happiness; that he
had the promises. That man is rich and happy indeed, who has the
promises, both of the life that now is, and of that which is to
come. This honour have all those who receive the Lord Jesus. Let
us go forth in our spiritual conflicts, trusting in his word and
strength, ascribing our victories to his grace, and desiring to
be met and blessed by him in all our ways.
#11-25 The priesthood and law by which perfection could not
come, are done away; a Priest is risen, and a dispensation now
set up, by which true believers may be made perfect. That there
is such a change is plain. The law which made the Levitical
priesthood, showed that the priests were frail, dying creatures,
not able to save their own lives, much less could they save the
souls of those who came to them. But the High Priest of our
profession holds his office by the power of endless life in
himself; not only to keep himself alive, but to give spiritual
and eternal life to all who rely upon his sacrifice and
intercession. The better covenant, of which Jesus was the
Surety, is not here contrasted with the covenant of works, by
which every transgressor is shut up under the curse. It is
distinguished from the Sinai covenant with Israel, and the legal
dispensation under which the church so long remained. The better
covenant brought the church and every believer into clearer
light, more perfect liberty, and more abundant privileges. In
the order of Aaron there was a multitude of priests, of high
priests one after another; but in the priesthood of Christ there
is only one and the same. This is the believer's safety and
happiness, that this everlasting High Priest is able to save to
the uttermost, in all times, in all cases. Surely then it
becomes us to desire a spirituality and holiness, as much beyond
those of the Old Testament believers, as our advantages exceed
theirs.
#26-28 Observe the description of the personal holiness of
Christ. He is free from all habits or principles of sin, not
having the least disposition to it in his nature. No sin dwells
in him, not the least sinful inclination, though such dwells in
the best of Christians. He is harmless, free from all actual
transgression; he did no violence, nor was there any deceit in
his mouth. He is undefiled. It is hard to keep ourselves pure,
so as not to partake the guilt of other men's sins. But none
need be dismayed who come to God in the name of his beloved Son.
Let them be assured that he will deliver them in the time of
trial and suffering, in the time of prosperity, in the hour of
death, and in the day of judgment.