Down to Earth But Heavenly Minded

What does Hebrews Chapter 7 mean?

In chapter 5, the author of Hebrews began to explain how Jesus functions as humanity’s ultimate, perfect High Priest. This included a reference to the mysterious Melchizedek, a figure from the Old Testament story of Abraham. That explanation was interrupted with one of this letter’s many warnings against faithlessness and apostasy. Chapter 6 was mostly taken up by this warning, before returning to the topic of Melchizedek through a series of metaphors related to God’ promises.

Here, in chapter 7, the author dives into this discussion of the priesthood of Melchizedek. The main point being made, starting here, is that Christ is the ultimate and perfect fulfillment of God’s promises. So, our covenant with Him is superior in all ways to the covenant of the Levitical law. This is crucial for the letter’s original audience: persecuted Jewish Christians. This idea is so important, in fact, that the author will spend a great deal of time discussing it. Of all of the explanations given in the book of Hebrews, this is the longest, running from here in chapter 7 all the way through the beginning of chapter 10.

In short, Melchizedek serves as a metaphor for the ministry of Jesus Christ. While the Old Testament separated the line of kings from the line of priests, Melchizedek holds both titles (Genesis 14:18). His lack of a genealogy, at least in records, symbolizes a lack of either beginning or end. And, since he is honored by Abraham, his priesthood is logically superior to that of Abraham’s children: the priests of Israel. God’s promise to establish a prophetic figure in the priesthood of Melchizedek (Psalm 110:4) is fulfilled only in Jesus Christ.

Chapter 7 begins by making two basic points. First, Melchizedek is superior to Abraham and to the Aaronic priests. This is proven by Abraham’s respect for Melchizedek, by giving tithes. At the same time, Melchizedek is symbolically lacking in genealogy—in a poetic sense, he has neither beginning nor end. According to the writer of Hebrews, this, in a sense, is the same way in which Christ’s priesthood is without beginning or end, as Christ is without beginning or end.

The second main point is that the priesthood of Melchizedek is greater than the priesthood of Aaron or the other Levitical priests. The system of the Law, established under Moses, was imperfect and only temporary. Jesus, on the other hand, is the High Priest of a perfect covenant, one which can completely save and which never ends. To make this point, the author refers to Old Testament scriptures and compares the strengths and weaknesses of the two orders. Jesus is superior to the priests of the Old Covenant, since He is deathless, eternal, and without sin.

This explanation of the Melchizedek priesthood will continue into chapter 8 and beyond. Having established that the priesthood of Jesus is superior to the priesthood of Aaron, the author will begin to explain how Jesus’ work as our High Priest is also superior.

Chapter Context
Chapters 5 and 6 detoured from the main theme in order to present a warning about faithlessness and apostasy. Chapter 7 returns to the topic of Melchizedek, who represents a mysterious but important moment in Old Testament history. Here, the author will show how Melchizedek was superior to Abraham, and that Melchizedek’s priesthood is superior to the priesthood of Aaron. This leads into the next chapters, which show how Jesus Christ perfectly fulfills our salvation in ways which the Old Covenant cannot.

Verse by Verse

Verse 1. For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him,

The writer of Hebrews has just completed a warning about the danger of faithlessness. Returning to the main theme, this chapter begins a long, connected study of the figure of Melchizedek, whom the author had spoken of earlier. The explanation which starts here will run through the early verses of chapter 10, though it will cover several different topics along the way. The overall point is that Jesus Christ, as High Priest, is superior to the figures of Abraham, or the Old Testament priests.

Melchizedek is a figure who met with Abraham after his rescue of Lot, a story found in Genesis 14:14–24. In that encounter, Melchizedek gave Abraham a blessing along with bread and wine, and Abraham honored Melchizedek with a tithe. Interestingly, also at this meeting was the king of Sodom, with whom Abraham refused to trade. In the context of Abraham’s story, this moment proved Abraham’s willingness to honor God, and to reject wickedness, whatever the cost.

The writer of Hebrews will use this figure of Melchizedek to explain important aspects of the gospel. To begin with, the author seeks to prove that Melchizedek is “greater” than Abraham, since Abraham paid him a tithe. These verses will also point out that Melchizedek is given no genealogy in Scripture, setting up a useful analogy to both Jesus Christ and to His role as our High Priest.

Context Summary
Hebrews 7:1–10 introduces the author’s central argument about the superiority of Jesus Christ. Melchizedek, a figure from the story of Abraham in the Old Testament, is the main evidence used. In this segment, the author shows how Melchizedek was superior to Abraham, since Abraham paid him tithes. This has implications for the priesthood of Melchizedek, as well as the priesthood of the Old Testament. Next, the author will show how the priesthood of Jesus, symbolized by Melchizedek, is superior to that of the Levitical law.

Verse 2. and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.

In Genesis chapter 14, Abraham returns from rescuing his war-captive nephew, Lot. Abraham is met by both the king of Sodom and a figure named Melchizedek (Genesis 14:14–24). At this meeting, Melchizedek gives Abraham a blessing along with bread and wine, and Abraham gives Melchizedek a tithe. The king of Sodom, on the other hand, gets a flat refusal from Abraham, who wants nothing to do with him, his wealth, or his people.

The point of this passage is showing that Melchizedek was a figure greater even than Abraham. This factors into later explanations of the priesthood, and how Jesus Christ fulfills that role with perfection. The writer points out that Melchizedek’s name literally means king of righteousness. He also points out that the name of the city where Melchizedek rules is called Salem, which literally means peace. This makes the man whom Abraham honored the king of righteousness, the king of peace, and the priest of God Most High (Genesis 14:18). When Abraham gives this king-priest a tithe, it is not only a sign of respect, but a sign of submission. As the following verses point out, blessings naturally come from the superior to the inferior, and tithes are naturally given from the lesser to the greater.

Verse 3. He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.

The writer of Hebrews is using the figure of Melchizedek to explain how Jesus Christ offers us a superior covenant with God. As part of that, he seeks to show that Melchizedek is greater than Abraham: Abraham was blessed by Melchizedek and offered Melchizedek tithes. The reference to the priest figure in this verse is this same Melchizedek who the Old Testament describes as king of Salem—meaning “peace”—and as a priest of God Most High (Genesis 14:18).

The Greek phrase used here is a figure of speech and not meant to be taken absolutely literally. By saying that Melchizedek is “without father or mother or genealogy,” the writer simply means that his lineage is unknown: he is agenealogētos. This turn of phrase meant a person of unknown or obscure birth, possibly even of low birth. This point is used symbolically by the author of Hebrews, as a parallel to Jesus Christ and His eternality.

As it applies to this section, this relates to the nature of the priesthood. Human priests come and go—they are born, they age, and they die. Their priesthood cannot continue forever. Melchizedek, then, as someone with no recorded beginning or end, serves as a metaphor for the priesthood which God promised: one without end, in a priesthood which lasts forever.

Verse 4. See how great this man was to whom Abraham the patriarch gave a tenth of the spoils!

This verse reiterates the main point of verses 1 through 10. Abraham recognized that Melchizedek was greater, as shown by Abraham’s giving Melchizedek a tithe. As great as Abraham was, and as uniquely positioned as he was by God, he knew that this king-priest (Genesis 14:18) was someone he was obligated to submissively honor. This begins a somewhat complex point made over the next few verses.

Since the Levitical priesthood was made up of limited, mortal men, it is also limited and imperfect in its ability. A priesthood of limited people is inferior to an unending priesthood of perfection: this is what Abraham’s encounter with Melchizedek symbolizes here. Later, the author will point out how, in a manner of speaking, Levi and all of the Old Testament priests paid a tithe to Melchizedek, as they were “still in the loins” of Abraham, at the time (Hebrews 7:10). Melchizedek not only predated the Aaronic priesthood, he was not part of that lineage. And yet, Abraham honored him.

Verse 5. And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham.

This section of Scripture pulls together several ideas into one somewhat complex argument. The overall point is that Melchizedek (Genesis 14:18) is a greater figure than Abraham, and by extension, a greater figure than the priests of the Old Testament nation of Israel. Melchizedek received a tithe from Abraham, although Melchizedek came long before the Levitical priesthood and was not part of Abraham’s family. This proves that Abraham was a lesser figure than Melchizedek, and he was well aware of it.

The priests of the Old Covenant also received tithes, but they did so from their fellow Israelites. This was all done under the priesthood of Aaron, which the author will go on to discuss in more detail. Even they, however, paid a tithe to Melchizedek, in a manner of thinking, since they are descendants of Abraham (Hebrews 7:10). And so, the tithe given by Abraham to Melchizedek is more important, and more meaningful, than the one collected by the priests of Israel under the law of Moses.

Verse 6. But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises.

Verse 6 continues the point made in verse 5: that Melchizedek’s tithe was more important than the tithe collected by the Levitical priests. Melchizedek was not a fellow Israelite, and his priesthood predates the law of Moses. For Abraham to give Melchizedek a tithe, then, proves that Melchizedek was the greater figure. Further, Melchizedek is said to have blessed Abraham (Genesis 14:18–20). This strongly implies that Abraham was the lesser figure: blessings naturally flow from the superior to the inferior (Hebrews 7:7).

The purpose of this comparison is to show that Melchizedek is superior to Abraham, and therefore superior to all of the priests who came from Abraham’s line. This, in turn, supports the use of Melchizedek in the book of Hebrews. Melchizedek, a figure of the Old Testament, is used as a symbolic foreshadowing of the ministry of Jesus Christ. The superiority of Melchizedek’s priesthood, which is fulfilled in Jesus Christ, is the major theme of chapter 7, starting in verse 11.

Verse 7. It is beyond dispute that the inferior is blessed by the superior.

Blessings are given from higher authority or power to the lower. As stated here, this is “beyond dispute,” especially in the context of ancient culture. The author is making a point about how Abraham, who was blessed by Melchizedek, recognized that Melchizedek was a greater figure (Genesis 14:14–24). This is further emphasized by the fact that Abraham paid a tithe to Melchizedek (Hebrews 7:6). Since Melchizedek was a priest (Genesis 14:18), but not part of the Aaronic line, his was a different order of priesthood. This, in particular, is an important part of the symbolism of that story. The author of Hebrews will use this type of reasoning to show that Jesus Christ, not the Old Testament system of priests, is God’s perfect and final plan for our salvation.

Later verses will expand this to show that Jesus’ priesthood is sinless, perfect, and without end. The law of the Old Testament, on the other hand, is tied to sinful and limited people, and cannot accomplish our ultimate salvation.

Verse 8. In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives.

The reference here is to Melchizedek, to whom the patriarch Abraham paid a tithe (Genesis 14:14–24). Melchizedek is described as both king and priest (Genesis 14:18), and this payment of a tithe symbolizes his superiority to Abraham. Verse 5 made mention of the tithes received by the Levitical priests—but also pointed out that they received these tithes from their fellow Israelites, and as a part of the Law of Moses. Melchizedek predates all of these, and so his tithe is more important. This point is part of the author’s overall argument that the priesthood represented by Melchizedek is greater than that of Aaron, symbolizing the superiority of Jesus Christ as our superior means of salvation.

The reference to Melchizedek being “one of whom it is testified that he lives” has to be taken in the context of verse 3. There, it is pointed out that Melchizedek is given no genealogy; symbolically, then, he has neither a beginning or end, and no mother or father. This is not meant to be taken literally, and the Greek phrasing of this passage suggests that it’s a figure of speech. The real point is in the analogy: that Jesus Christ fulfills the prediction made through the incident with Melchizedek, as our ultimate High Priest (Psalm 110:4; Hebrews 7:17).

Verse 9. One might even say that Levi himself, who receives tithes, paid tithes through Abraham,

The Bible often hints at a concept known as “federal headship.” In this scheme, children are considered a “part” of their ancestors, especially their fathers. This is often used in discussions of sin and the fall of man; Adam sinned, and as the father of all men, he was the “federal head” of our race. Therefore, in a symbolic sense, we all sinned, since we were all part of Adam at the time he fell. In a similar sense, the author of Hebrews suggests that the priests of Levi, who came long after Abraham, were “still in the loins” of Abraham when he paid a tithe to Melchizedek (Hebrews 7:10).

Verses 9 and 10 give this statement while also making it clear that the point is entirely symbolic. This verse, in particular, explicitly uses the Greek phrase hōs epos eipein, literally meaning “so to speak.” The tithe, which is given from the lesser to the greater, is used as further proof that the priesthood of Melchizedek, discussed in the prior verses, is greater than that of Aaron. It also demonstrates that Melchizedek is a greater figure than Abraham, since Abraham paid him a tithe. That tithe, according to this logic, is even more important than the one collected by the priests from their fellow Israelites.

Verse 10. for he was still in the loins of his ancestor when Melchizedek met him.

The author of Hebrews is attempting to show that the figure of Melchizedek (Genesis 14:14–24) is greater than even Abraham. This will fit into an upcoming argument that the priesthood order of Melchizedek is superior to that of the Levitical priests, which explains why Jesus Christ is the true, perfect means of our salvation. Verses 9 and 10 do this by hinting at a concept known as federal headship, where a people’s ancestors are spoken of as their “head,” or “leader,” as if those who were born later were part of their ancestor. A classic example is that of Adam, used by Paul in the book of Romans: Adam sinned, and we were all “in” Adam at that time (Romans 5:12).

Here, the point is being made with a direct statement that it’s a figure of speech. The prior verse used the Greek phrase hōs epos eipein, literally meaning “so to speak.” Levi, like all of the priests who descended from him, was figuratively “still in the loins” of Abraham when Abraham honored Melchizedek with a tithe. In that sense, even the Levitical priests can be said to have offered a tithe to a greater figure. This summarizes the author’s argument about Abraham and Melchizedek, setting up his next point about the priesthood held by Jesus Christ.

Verse 11. Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?

This verse begins a second point, building on the conclusions from verses 1 through 10. The purpose of these next verses is to use God’s own Word to show that He intended the priesthood of Melchizedek, not the priesthood of Aaron, to be mankind’s ultimate salvation. The use of the term perfection here is mostly meant in the sense of completion. This will be better explained in upcoming Scriptures.

The main argument used here is that of God’s promise to establish a priesthood in the order of Melchizedek. If the Aaronic priesthood was perfect, why would God want to use something different? Logically, then, we are to assume that God’s plan was to use the Melchizedek priesthood, not the Aaronic priesthood, as His perfect means of salvation. This is supported, later, by once again mentioning Psalm 110:4, a verse already cited in the book of Hebrews (Hebrews 5:6; 6:20). There, long after the establishment of the Aaronic priesthood, God promises to establish “forever” a Promised One in the priestly order of Melchizedek (Hebrews 7:17).

The following verses will point out that the promises connected to Messiah require a priest, but also require one who is part of the tribe of Judah, not Levi. This, in turn, will be connected to Melchizedek’s symbolic lack of genealogy in the Old Testament: the priesthood of Jesus is endless and superior to that of the Levitical order (Romans 6:14).

Context Summary
Hebrews 7:11–28 expands on prior arguments related to the priesthood of Jesus Christ. Here, the author shows how the priesthood of Jesus is superior to that of the Old Testament Law. This uses the figure of Melchizedek as a model. Christ’s priesthood is sinless, perfect, unending, and decreed as such by God. The Levitical priesthood was temporary, flawed, imperfect, and could not last forever. This better promise, in Christ, is tied into the confidence we have as believers.

Verse 12. For when there is a change in the priesthood, there is necessarily a change in the law as well.

In the Old Testament, the priesthood was established through the tribe of Levi. This came with the introduction of the law of Moses. This connection of the priesthood to a certain family line had to begin with the establishment of a new law; it could not be broken without a new law. In this chapter, the author of Hebrews seeks to prove that Melchizedek’s priesthood is superior to that of Aaron, and use that comparison to show how Jesus Christ is the real, ultimate fulfillment of our salvation. As part of that argument, he has already shown that Melchizedek is a greater figure than Abraham (Hebrews 7:6–7).

This beginning and ending of a priestly line in connection to the law is crucial. Melchizedek, as later verses will point out, was not part of the tribe of Levi (Hebrews 7:6; 7:16). His was not a Levitical or Aaronic priesthood (Hebrews 7:15–16). And yet, his priesthood existed before Levi or Aaron, and his priesthood is not said to have ended. In fact, God has promised to establish someone “forever” in that very Melchizedek priesthood (Psalm 110:4). The conclusion, then, is that the Melchizedek priesthood is superior to the Levitical priesthood, and that Jesus Christ is the fulfillment of this promise.

Verse 13. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar.

Under the law of Moses, all priests were members of the tribe of Levi. This passage, however, has been speaking of the Old Testament figure of Melchizedek, who was not part of that line. In fact, he predates the tribe of Levi, and was given tithes and honors by Abraham himself (Genesis 14:14–24; Hebrews 7:4–7). In this way, Melchizedek is clearly a greater figure than Abraham, and his priesthood is clearly greater than that of Levi or Aaron.

The promises of God also separated the priesthood, through the tribe of Levi, from the throne, through the tribe of Judah. And yet, as earlier verses in Hebrews have shown, the Promised One is described as both a king and a priest. Melchizedek, then, serves as a foreshadowing of the ministry of Christ. He is greater than Abraham (John 8:53), predates the Law of Moses (John 8:58), and is without beginning or end (John 1:1–3). This not only means Christ can be the fulfillment of prophecy, He is the only one who can fulfill God’s plan to perfectly—completely—provide for mankind’s salvation. If the Levitical priesthood was able to accomplish this, God would never have promised, after Levi, to establish Melchizedek’s order forever (Hebrews 7:11).

Verse 14. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.

The Law of Moses did not provide for members of the tribe of Judah to become priests; this was reserved only for the descendants of Levi (Deuteronomy 18:1; Hebrews 7:5). Judah was the tribe of the king, after David (Genesis 49:10). For this reason, the nation of Israel experienced an irreconcilable split between the altar and the throne: no one could hold both offices at the same time. Long prior to Israel, however, Abraham encountered a man referred to as both priest and king: Melchizedek (Genesis 14:14–24).

This mysterious figure becomes an important part of the book of Hebrews. In these verses, the author is showing how Melchizedek foreshadowed the ministry of Jesus Christ. Clearly, God did not intend the Levitical priests to be our ultimate salvation, else He would not have promised to establish some other order “forever” (Psalm 110:4; Hebrews 7:11). Melchizedek is said not to have genealogy, symbolically describing him as without beginning or end, and his priesthood having the same quality (Hebrews 7:3).

This verse begins to tie some of these threads together: Jesus Christ is both priest and king (Hebrews 1:8–9; 5:5–6), just as Melchizedek was both priest and king (Genesis 14:18). Jesus is superior to Abraham (John 8:53–58), just as Melchizedek was greater than Abraham (Hebrews 7:6–7). The priesthood of Christ is superior to that of Levi and Aaron, since it was decreed by God, not by family line, in the same way Melchizedek’s priesthood is beyond a family connection (Hebrews 7:20–21). This will all be wound together to show how Jesus Christ is exactly the fulfillment God has always intended for our salvation.

Verse 15. This becomes even more evident when another priest arises in the likeness of Melchizedek,

Verse 13 introduced the idea that God’s ideal priesthood—which He had promised in the Old Testament—was not meant to be fulfilled in the Levitical order. The author points out that the promises of the Messiah are applied to someone of the tribe of Judah (Hebrews 7:14). A change in the priestly order requires a change in the law (Hebrews 7:12), but God’s promise of an eternal priesthood referred to a priestly order which came before the law of Moses (Hebrews 7:11). The conclusion of all of this, as presented here, is that God intended to bring us a high priest who would fulfill His promises—a priest like Melchizedek, not like Levi or Aaron.

The following verses will draw out the parallels between Jesus and Melchizedek. The symbolic characteristics of Melchizedek, in particular, are useful in pointing to the actual characteristics of Jesus Christ. The strongest of these, based on all of these prior arguments, is that Christ’s priesthood is based on an eternal commission from God, not merely a human ancestry. Melchizedek was “priest of God Most High” (Genesis 14:18) long before the law of Moses, and God promised to establish his priesthood forever (Psalm 110:4). Christ’s basis for His priesthood, as shown in the next verse, is not tied to His human heritage, but to His “indestructible” life (Hebrews 7:16).

Verse 16. who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life.

This passage in Hebrews explains how the priesthood of Jesus Christ is like that of Melchizedek, which makes it superior to the Levitical priesthood of the Old Testament. Levitical priests gained their position on the basis of their ancestry—only those from the tribe of Levi could serve in that role (Deuteronomy 18:1; Numbers 3:5–10). Melchizedek, on the other hand, was a “priest of God Most High” long before the birth of Levi or Aaron (Genesis 14:18). Abraham even paid tithes to this man (Hebrews 7:6–7), showing reverence for his position. The writer of Hebrews compares this to statements such as Psalm 110:4, where God promises to establish the priesthood of Melchizedek forever, and prior statements that the Messiah will be both priest and king (Hebrews 1:8–9; 5:5–6).

Jesus, then, does not obtain His priesthood in the way that a Levitical priest would: through human ancestry. Instead, His position is secured through His “indestructible” life. This is from the Greek word akatalytou, literally meaning “indissoluble,” or “unending.” A point made earlier was that Melchizedek, metaphorically speaking, is presented with an “endless” life, symbolized by his lack of recorded genealogy (Hebrews 7:3, 8). This, again, is meant to prove that Jesus Christ and His priesthood are the true means of salvation for man, rather than the imperfect system of the Old Testament priesthood.

Verse 17. For it is witnessed of him, “You are a priest forever,after the order of Melchizedek.”

This quote is from Psalm 110:4, a key Old Testament reference in the book of Hebrews. The context is of God speaking to a kingly figure—one holding a scepter—who is also promised to be made a priest “forever,” after the order of Melchizedek. In the nation of Israel, however, kings were of the tribe of Judah and priests were of the tribe of Levi. Melchizedek, however, predates both, and this is the priesthood God promises to establish forever. Earlier in the book of Hebrews, this same passage was used in reference to Jesus (Hebrews 5:5–6).

The context here in Hebrews is that Jesus is the bearer of a greater priesthood than that of Levi, or Aaron, or any other Old Testament priest. Their offices were inherited through human ancestry, and only given under the law of Moses (Numbers 3:5–10). Christ’s priesthood, on the other hand, is grounded in His “indestructible”—or eternal—life. The following verses will expand on the reasons why the Old Testament priesthood was not God’s ultimate plan for mankind’s salvation.

Verse 18. For on the one hand, a former commandment is set aside because of its weakness and uselessness

The system of the Old Testament priesthood, according to the author of Hebrews, is fundamentally flawed. Later verses will give specific reasons for this, such as the inherent sinfulness of human priests (Hebrews 7:27), their mortal nature (Hebrews 7:23), and their flesh-based inheritance of their titles (Hebrews 7:20). At the same time, this flaw is not an error in God’s plan; rather, the priests of the law of Moses were never meant to be the final means of man’s salvation (Hebrews 7:28—8:2).

This is why the author presents the situation as God “setting aside” one commandment while introducing another (Hebrews 7:19). This does not mean God is changing or contradicting Himself. This was the purpose from the beginning, and all of the Old Testament laws were meant to point to this very person: Jesus Christ (Galatians 3:19—4:7). The law was meant to show us the way, not to be the final means of our salvation. Jesus, on the other hand, is the promise which does not have the weaknesses and limitations of the Levitical priesthood.

Verse 19. (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.

A major point made in the New Testament is that the law of Moses was never meant to be our final, ultimate means of salvation (Acts 13:39). Rather, the law was meant to teach us (Romans 2:18), and to convict us (James 2:9), and to point the way towards God’s perfect promise, in Jesus Christ (Galatians 3:19—4:7). This passage is meant to explain how the priesthood of Jesus—in the order of Melchizedek—is superior to that of the Old Testament Levitical priesthood. The overall context of the book of Hebrews is for persecuted Christians to hold fast to their faith in Christ, rather than falling back into an imperfect and incomplete Judaism (Hebrews 6:18).

The limitations of that former covenant will be explained in the next few verses. Primarily, the priests are commissioned by ancestry (Numbers 3:5–10), they have limited lifespans (Hebrews 7:23), and they themselves are sinful (Hebrews 7:27). This arrangement could never completely save mankind. Christ, on the other hand, is able to offer not only a perfect and complete sacrifice (Hebrews 9:12), but can serve eternally as our priest. In that way, Jesus can save “to the uttermost” where human efforts will always fall short (Hebrews 7:25).

Verse 20. And it was not without an oath. For those who formerly became priests were made such without an oath,

This passage compares the priesthood of the Old Testament with that of Jesus Christ, who is described as a priest of the order of Melchizedek (Hebrews 5:5–6). The conclusion is that Jesus offers a greater priesthood, and a more complete salvation, because of the superiority of His office. These verses explain specific areas where the Old Testament priesthood is limited and flawed. As such, it is ultimately useless for our ultimate salvation (Hebrews 7:18). Christ, on the other hand, is the Promised One whom the law was meant to teach us about (Galatians 3:19—4:7).

In this verse, the author of Hebrews points out that the Levitical priests took on their roles by inheritance: “without an oath.” Priests were priests because they were of the tribe of Levi (Numbers 3:5–10). Jesus, however, has been guaranteed His eternal priesthood by God (Psalm 110:4). This relates to the other weaknesses of the priesthood, shown in the next few verses:namely, that priests can only serve until they die (Hebrews 7:23) and they themselves are sinful (Hebrews 7:27). Jesus, on the other hand, lives forever (Hebrews 7:16) and is without sin (Hebrews 4:15; 7:27).

Verse 21. but this one was made a priest with an oath by the one who said to him: “The Lord has swornand will not change his mind,‘You are a priest forever.’”

In order to show that Jesus holds a superior priesthood, the author of Hebrews is comparing Christ to the Old Testament priests. A major aspect of this has been the figure of Melchizedek, who is presented as a symbolic template of Christ. Key to this comparison is God’s promise in Psalm 110:4, cited here, as well as several other places in the book of Hebrews. One of the weaknesses of the Old Testament priesthood was its ancestral nature. Priests inherited their role because they were of the tribe of Levi. Since they were mortal (Hebrews 7:23) and sinful (Hebrews 7:27), God did not guarantee their roles. However, in Psalm 110, God guarantees exactly this, to a figure who is both priest and king.

This citation serves to further support the author’s conclusion: that Jesus Christ is the fulfillment of God’s ultimate plan for our salvation, one which can accomplish everything the Old Testament law could not (Hebrews 7:18–19). This is not a change in God’s plan, by any stretch—rather, it is simply the fulfillment of God’s progressive, planned, teaching work (Galatians 3:19—4:7).

Verse 22. This makes Jesus the guarantor of a better covenant.

This verse uses an interesting Greek word, found only here in the entire New Testament: engyos. This is variously translated as “guarantor,” “surety,” “security,” “sponsor,” or “promise.” The entire book of Hebrews is meant to reassure persecuted Christians that Christ, and not the Old Testament Law, is God’s ultimate plan for our salvation. Part of this reassurance is explaining how Christ’s priesthood—after the order of Melchizedek—is superior to that of the Old Testament’s Levitical priesthood. Old Testament priests are mortal (Hebrews 7:23), sinful (Hebrews 7:27), and merely inherit their position (Hebrews 7:20). Christ, on the other hand, is sinless (Hebrews 4:15), eternal (Hebrews 7:16), and His position is guaranteed by God (Hebrews 7:21). Therefore, as this verse states directly, “Jesus [is] the guarantor of a better covenant.”

One of the most powerful arguments given for this is that of the oath—that the priesthood of Jesus is explicitly promised by God. This is something the Levitical priests could never claim, so on that basis alone, one could say that Jesus is the key figure in a “better” covenant.

Some commentaries summarize the book of Hebrews with the phrase “good versus perfect.” The Old Testament Law was limited and imperfect, and so could not be our ultimate salvation. It was not “bad,” since it was part of God’s plan to point mankind towards Christ (Galatians 3:19—4:7). But the covenant we have with Jesus is “perfect” where the Old Covenant could never be. This is key to the author’s purpose: encouraging Jewish Christians, in particular, not to cave in to pressure to return to the flawed, limited system of Judaism.

Verse 23. The former priests were many in number, because they were prevented by death from continuing in office,

In these verses, the writer of Hebrews presents several areas in which the Old Testament priesthood was flawed, or limited. The purpose of these criticisms is not to say that the Old Covenant was wrong, or bad—it was part of God’s plan to bring His people to faith in Christ (Galatians 3:19—4:7). However, that system cannot be seen as the ultimate, perfect fulfillment of our salvation. Prior verses mentioned that Levitical priests received their position by ancestry, not an oath. Jesus, on the other hand, is guaranteed His role by God (Hebrews 7:21). This, in and of itself, makes His covenant better than that of the law of Moses.

Verses 23 and 24 present another way in which the Old Testament priesthood is imperfect. The law of Moses required many priests and high priests, since those men were mortal. They could not serve as priests any longer than their natural lives. Sooner or later, death would stop them from continuing in their roles, meaning those tasks would need to be passed on to someone else. Jesus, on the other hand, possesses an “indestructible” life—an eternal existence—and so He can serve as a priest forever. This is exactly what God has promised, through the priestly order of Melchizedek (Psalm 110:4).

Verse 24. but he holds his priesthood permanently, because he continues forever.

Unlike the priests of the Old Covenant, Jesus will not see His priesthood end in death. The men who served as priests and high priests could only intercede for the people while they were alive. After death, their personal priesthood ended and their priestly responsibilities had to be passed on to others. This passage is all about the ways in which Jesus’ priesthood, in the style of Melchizedek, is superior to the Levitical priesthood. Verses 23 and 24 highlight this issue of mortality—which Jesus does not suffer from. Unlike human priests, Jesus has an “indestructible” life, or an “eternal” life (Hebrews 7:16). This not only makes Jesus’ priesthood superior, it allows Him to fulfill the promise, made by God in Psalm 110, to establish a priest like Melchizedek “forever” (Psalm 110:1–4).

Other limitations of the Levitical priesthood are discussed in this book as well. Priests are naturally sinful (Hebrews 7:27), while Christ is not (Hebrews 4:15). Their sacrifices are limited (Hebrews 9:6–7), while the sacrifice of Christ is perfect and infinite (Hebrews 9:11–12). These limitations prevent the Old Testament Law from saving us completely, since the system is based on human efforts. The purpose of these laws was never to save us, but to point towards the one who could utterly save us—perfectly and completely—through His superior role. This person is Jesus Christ.

Verse 25. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

This verse begins with the Greek word hothen, which literally means “therefore.” The statement which comes next, then, is entirely dependent on what has just been said. In prior verses, the author has been explaining how the Old Testament system of priests is limited, and therefore ultimately useless for our salvation. Human priests can only serve until they die (Hebrews 7:23), and so they cannot intercede for us forever. No human priest could offer sacrifice for all sins, since he could never live long enough to do so. Jesus, on the other hand, lives forever (Hebrews 7:16), with a priesthood guaranteed forever by God (Hebrews 7:17, 7:21).

Therefore, Christ can save us in ways which the Old Covenant never could. The concept of Jesus saving “to the uttermost” is often taken to mean that God can save anyone, no matter how sinful they may be. That idea is true (1 Corinthians 6:9–11), but is not the point being made here. Instead, the author of Hebrews is echoing the same points made earlier: that Jesus is eternally available to intercede for us, and to offer us forgiveness, even right now (Hebrews 4:14–16). Where a human priest would fall short, Christ can save us entirely, since His priesthood is unending (Romans 8:34). What man’s effort cannot achieve, Christ’s finished work on the cross has already done (Matthew 19:26; Isaiah 64:6; Romans 11:6).

This is powerfully illustrated in the Greek phrase used for “to the uttermost,” which is eis to panteles. This exact same phrase, using the exact same words, is used in Luke 13:11 to describe the plight of the crippled woman. She was suffering from a condition which prevented her from standing up “completely.” She was bent over, and as much as she tried, she could not completely uncurl her back—she could not straighten her back eis to panteles. This same phrase is used here to show how Christ does, in fact, save us that very way: completely.

Later verses will expand on this by pointing out how Christ’s sacrifice is also perfect, not limited like that of the Levitical priests (Hebrews 9:11–12). His life is sinless, unlike the flawed human nature of other priests (Hebrews 4:15). Human priesthood, left to itself, could only save us to a certain extent—not completely, and not eternally. Christ, on the other hand, saves us entirely and forever (Hebrews 9:24).

Verse 26. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens.

According to the author of Hebrews, it makes sense that God’s ultimate plan for our salvation would involve a high priest who is eternal, exalted, and without sin. The gist of this passage has been the superiority of Jesus’ priesthood to that of the Old Covenant (Hebrews 7:22). Among the points raised so far are that the Old Covenant priesthood was not promised with an oath (Hebrews 7:20), while Jesus was given such a promise by God (Hebrews 7:21). Priests could only serve until death (Hebrews 7:23), while Christ is eternally alive (Hebrews 7:16). Later verses will also mention the fact that human priests have to offer sacrifices for their own sins (Hebrews 7:27), while Jesus is sinless (Hebrews 4:15), and that animal sacrifices can never equal the single, perfect sacrifice offered by Jesus on the cross (Hebrews 9:11–14).

This verse summarizes the overall point of this passage: that Jesus is the perfect, complete fulfillment of God’s promised role of high priest. All attributes listed of Christ here correspond to attributes assigned to Jesus elsewhere in the book of Hebrews, as well as the New Testament. Jesus is “holy,” meaning “set apart” (John 6:69). He is “innocent” and “unstained” by sin (2 Corinthians 5:21). He is “separated” from sinners, in the sense that He was tempted without falling into sin (Hebrews 4:15). And, Jesus is “exalted” by God (Philippians 2:9).

A fundamental theme of Hebrews is confidence in Jesus Christ. The reason for arguing that Jesus holds a superior priesthood is to encourage believers not to fade under persecution. Instead of falling away, or returning to the imperfect system of Judaism, we should be willing to “hold fast” to the gospel (Hebrews 3:6).

Verse 27. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

This verse, like all portions of Scripture, needs to be read in context to be understood correctly. No sentence in the Bible is meant to be interpreted like a fortune cookie: shallowly and alone. A key mistake here, where some readers stumble, is the phrase “his own sins.” This verse is in reference to Jesus, as part of an explanation as to why His priesthood is superior to that of the Old Covenant. Various points have been made so far, such as the fact that Jesus has eternal life, while human priests are mortal (Hebrews 7:16, 23), and that Christ’s priesthood is guaranteed with an oath (Hebrews 7:17, 21), while the Levitical priests inherited their titles (Hebrews 7:20).

Here, the point being made is a continuation of verse 26. There, the author of Hebrews points out that it makes sense for God to install a “holy, innocent, unstained” high priest. The point here, then is that Jesus does not need to do what human priests do: to offer sacrifice for their own sins, and then sacrifice for the sins of the people. Jesus does not offer sacrifices for His own sins because He has no sins of which to be absolved (2 Corinthians 5:21; Hebrews 4:15).

This verse also emphasizes the once-for-all, eternal, perfect nature of Jesus’ sacrifice. This is another way in which He is the true fulfillment of God’s plan of salvation. Where human efforts will fall short (Hebrews 7:18–19; Romans 3:20), and animal sacrifices will not be enough (Hebrews 9:11–14), Jesus’ death on the cross “utterly” saves us from our sins (Hebrews 7:25).

Verse 28. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

This verse summarizes the conclusion of the author’s argument: high priests of the Old Testament were flawed, but appointed by the God-given Law to serve their purpose (Galatians 3:19—4:6). Jesus, on the other hand, is perfect. In the book of Hebrews, the word perfect is most often a reference to something being completed (Hebrews 5:9). Here, however, the context includes the idea of Christ’s sinlessness and moral perfection (Hebrews 4:15). Jesus has been appointed to His position directly by God (Hebrews 7:17, 21), unlike Levitical priests who inherit their titles (Hebrews 7:20). Jesus lives forever (Hebrews 7:16), and does not lose His priesthood to death as mortal priests will (Hebrews 7:23). Human efforts will be incomplete (Hebrews 7:18–19), but Jesus’ efforts remove our sin completely (Hebrews 7:25).

In the next chapter, the author will build from his last two ideas. These were the idea of Melchizedek being greater than Abraham, and the priesthood of Jesus—on the order of Melchizedek—being greater than that of the Levitical priests. These will be the springboard to a deeper discussion of how, and why, Jesus’ role in our salvation is exactly what God has always been promising us. The Old Covenant, while flawed, is not a mistake or a failure by God. It is simply part—and only part—of His overall plan.

End of Chapter 7.

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