‏ Hebrews 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.