Consider (θεωρεῖτε)

Only here in Hebrews and oP. Except this passage, confined to the Synoptic Gospels, Acts, and Johannine writings. See on Luke 10:18; see on John 1:18.

How great (πηλίκος)

Only here and Galatians 6:11.

The patriarch (ὁ πατριάρχης)

Only here and in Acts.

The tenth (δεκάτην)

Properly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb δεκατοῦν to impose or take tithes. Ἀποδεκατοῖν to exact tithes, Hebrews 7:5. Comp. Matthew 23:23; Luke 11:42.

Of the spoils (ἐκ τῶν ἀκροθινίων)

The noun N.T.o , from ἅρκον topmost point, and θίς a heap. The top of the pile: the "pick" of the spoil.

They that are of the sons of Levi who receive, etc. (οἱ ἐκ τῶν υἱῶν Λευεὶ λαμβάνοντες)

Those out of the sons of Levi who become priests. Not those who receive the priesthood from the sons of Levi. Not all Levites were priests, but only those of the house of Aaron.

The office of the priesthood (τὴν ἱερατίαν)

Only here and Luke 1:9.

A commandment (ἐντολὴν)

A special injunction. See on James 2:8; see on Ephesians 2:15.

To take tithes (ἀποδεκατοῖν)

See on Hebrews 7:4.

That is of their brethren, though they come out of the loins of Abraham

The people, the brethren of the Levites, are descended from their common ancestor, Abraham, yet the Levites exact tithes from them.

Lit. he who is not genealogically derived from them: Melchisedec. The verb N.T.o.

Received tithes of Abraham

Melchisedec, who has no part in the Levitical genealogy, and therefore no legal right to exact tithes, took tithes from the patriarch himself. Hence he was greater than Abraham. The right of the Levitical priest to receive tithes was only a legal right, conferred by special statute, and therefore implied no intrinsic superiority to his brethren; but Melchisedec, though having no legal right, received tithes from Abraham as a voluntary gift, which implied Abraham's recognition of his personal greatness.

And hath blessed him that had the promises

Melchisedec accepted the position accorded to him by Abraham's gift of tithes by bestowing on Abraham his blessing, and Abraham recognized his superiority by accepting his blessing. He who had received the divine promises might have been supposed to be above being blessed by any man. The significance of this acceptance is brought out in the next verse.

Asserting a principle which no one thinks of questioning: it is the less who is blessed, and the greater who blesses.

In the Levitical economy.

Men that die receive tithes

The emphasis is on ἀποθνήσκοντες dying. The Levites are dying men, who pass away in due course, and are succeeded by others.

But there (ἐκεῖ δὲ)

In the case of Melchisedec.

(He receiveth them of whom) it is witnessed that he liveth (μαρτυρούμενος ὅτι ζῇ)

The Greek is very condensed: being attested that he liveth. The A.V. fills it out correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, Hebrews 7:3.

As I may say (ὡς ἔπος εἰπεῖν)

equals so to speak. N.T.o. olxx. Introducing an unusual statement, or one which may appear paradoxical or startling to the reader, as this statement certainly is, to a modern reader at least.

In Abraham (δι' Ἀβραὰμ)

Lit. through Abraham.

His own father; not of Abraham.

When Melchisedec met him

In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. Romans 9:4, Romans 9:5.

Perfection (τελείωσις)

Only here and Luke 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See Hebrews 9:9; Hebrews 10:1.

Priesthood (ἱερωσύνης)

Only in Hebrews. See Hebrews 7:12, Hebrews 7:14. It expresses the abstract notion of the priest's office; while ἱερατία Hebrews 7:5, expresses the priestly service.

For under it the people received the law (γὰρ ἐπ' αὐτῆς νενομοθέτηται)

Under, rather on the basis of. The verb lit. the law has been laid down. Only here and Hebrews 8:6.

What further need (τίς ἔτι χρεία)

Ἔτι after that, assuming that there was perfection through the Levitical priesthood.

Another priest (ἕτερον ἱερέα)

Not merely another, but a different kind of priest. See on Matthew 6:24.

Should rise (ἀνίστασθαι)

In Hebrews only here and Hebrews 7:15, both times in connection with priest.

Or transferred to another order. See on Galatians 1:6.

A change (μετάθεσις)

A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; Hebrews 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system.

Pertaineth to another tribe (φυλῆς ἑτέρας μετέσχηκεν)

Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service.

Of which no man gave attendance at the altar (ἀφ' ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ)

Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43.

Obvious. See on 1 Timothy 5:24.

Sprang (ἀνατέταλκεν)

Rend. hath sprung. In N.T. always of the rising of a heavenly body, sun or star, except Luke 12:54, of a cloud, and here. See lxx, Genesis 32:31; Exodus 22:3; Numbers 24:17; Judges 9:33; Isaiah 14:12; Isaiah 40:1; Malachi 4:2. Also of the springing up of plants, Genesis 2:5; Genesis 3:18; Deuteronomy 29:23; of the growing of the beard, 2 Samuel 10:5.

N.T.o. Thoroughly evident. Not referring to that which is declared to be πρόδηλον evident in Hebrews 7:14, viz., that Christ sprang out of Judah, but to the general proposition - the unsatisfactory character of the Levitical priesthood.

Similitude (ὁμιότητα)

Better, likeness: answering to made like, Hebrews 7:3, and emphasizing the personal resemblance to Melchisedec.

The phrase N.T.o. Νόμον the norm or standard, as Romans 7:21, Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshly, indicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5, Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal.

After the power of an endless life (κατὰ δύαναμιν ἀκαταλύτου)

Δύναμιν inherent virtue. Rend. for endless, indissoluble. Comp. καταλύθῃ loosened down, of a tent, 2 Corinthians 5:1; of the stones of the temple, Matthew 24:2. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, Hebrews 7:8. This truth the writer finds in the Psalm.

Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established (θετόν). The verb ἀθετεῖν to make void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν for annulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16 is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24.

For the weakness and unprofitableness thereof (διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές)

Rend. "because of its weakness and unprofitableness." It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitable, only here and Titus 3:9.