Hebrews 7 — Verse 4, 5, 6

The proceed of these verses is to the application of what was before discoursed. For having proved that Christ the promised Messiah was to be a Priest after the Order of Melchisedec from Psalm 110, and given a description both of the person and office of this Melchisedec from the historical narration of them as laid down by Moses, he makes application of the whole to his present purpose. And from the consideration of sundry particulars in his description, confirms in general the argument which he had in hand. For that which principally he designeth to prove is, that a more excellent priesthood than that of Aaron being introduced according to the purpose and promise of God, it followed necessarily, that that priesthood with all the worship, rites and ceremonies which belonged to it, was to cease and be taken out of the way. For as this new promised priesthood was inconsistent with it, and could not be established without the abolition of it, so it brought a far greater benefit and spiritual advantage to the Church than it before enjoyed. And we are not to wonder that the Apostle insists so much hereon, and that with all sorts of arguments, especially such as the Old Testament furnished him withal. For this was the hinge on which the eternal salvation or destruction of that whole Church and people at that time, did turn. For if they would not forgo their old priesthood and worship, their ruin was unavoidable. Christ would either be rejected by them, or be of no profit to them. Accordingly things fell out with the most of them, they clave absolutely to their old institutions, and rejecting the Lord Christ, perished in their unbelief. Others contended for the continuance of their priesthood and worship, for which they supposed they had invincible reasons, although they admitted the profession of Christ and the Gospel therewithal. But our Apostle knowing how inconsistent these things were, and how the retaining of that persuasion, would keep them off at present from believing the necessity, usefulness, glory and advantages of the priesthood of Christ, and the spiritual worship of the Gospel, as also dispose them to apostasy for the future, laboureth by all means to eradicate this pernicious fundamental error out of their minds. To this end does he so diligently insist on all the instances, and particulars of them, whereby God of old did intimate to their forefathers the introduction of this alteration, with the advantage of the Church thereby. And I mention these things, that we may see the reason the Apostle did so scrupulously as it were to insist on all the ensuing particulars, which otherwise we may not so easily discern the necessity of; and withal to show, (1.) How hard it is to dispossess the minds of men of inveterate persuasions in religion. (2.) The great care and diligence they ought to use and exercise who have the care of the souls of men committed to them, when they discern them in apparent danger of ruin.

That the old priesthood was to be removed, and the new one mentioned to be introduced, he proves in the first place, by the greatness of the person who was first chosen of God to prefigure and represent the Lord Christ in his office of priesthood. For if he were so excellent in his person and office, as deservedly to be preferred above Aaron and all his successors, then he who was prefigured and represented by him, must be so also; yes, be so much more as that which is typed out and signified, is, and always must be more excellent than the type and sign, which are of no use but with respect thereunto.

In these verses he chooses out his first instance in what he had observed before out of the narrative of Moses concerning the greatness and excellency of Melchisedec, in that he received tithes of Abraham. His design is to prove him more excellent and great than all the Levitical priests. But herein he takes a step backward, and begins with Abraham himself, from whom both people and priests confessedly derived all their privileges. And he produceth his instance in the case of tithes, whereon as it is known the whole Levitical priesthood did depend. And this the Apostle knew full well, that if once he proved him greater than Abraham, he should not need with that people to prove him above any of his posterity, but they would immediately give over the contest. So in their exceptions to our Savior's testimony concerning himself they acknowledge they could proceed no higher; Are you, say they, greater than our father Abraham? whom make you yourself to be? (John 8:53). But yet our Apostle not content herewith, to obviate all pretences, proves distinctly afterwards that the whole order of the Levitical priests were inferior to him.