Hebrews 7 — Verse 13

For He of whom these things are spoken, pertaineth to another Tribe, of which no man gave attendance at the Altar.

The causal conjunction〈 in non-Latin alphabet 〉does not only intimate a pursuit of the fore-going argument, and the confirmation of the supposition whereon it was built, but also an entrance upon the express application of the whole precedent discourse to the Person of Jesus Christ the true and only High Priest of the Church.

In the words there is, (1.) The subject to be further treated on, described, 〈 in non-Latin alphabet 〉. That 〈 in non-Latin alphabet 〉, de quo; He concerning whom, quem designaverunt haec, ad quem haec pertinent; He who is designed in all these things, He to whom they do all belong. He, with respect to whom, 〈 in non-Latin alphabet 〉, these things; that is, all that has been spoken concerning Melchisedec and his priesthood, all things that do naturally follow and ensue thereon. For although sundry of them were spoken firstly and immediately concerning other persons and things; yet they all belong ultimately and perfectly to Christ alone, whom they did represent and make way for. And we may observe hence,

That it is our duty in studying of the Scripture to enquire diligently after the things which are spoken concerning Jesus Christ, and what is taught of him in them. This does our Apostle find out in all that was spoken concerning Melchisedec and the Levitical priesthood. This he gives himself in charge (John 5:39): Search the Scriptures, they are they which testifie of me. Our principal aim in searching the Scriptures ought to be, that we may find out, what they say, and what they testifie concerning Christ. And this was the practice of the prophets of old, with respect to all the revelations which they received (1 Peter 1:10, 11, 12). Let the pains, and industry, and skill of men in the reading and interpreting of the Scriptures be what they will, without this design they will never rightly be understood, nor duly improved. For as those things which concern his Person, Office, and grace, with the mysteries of the wisdom of God in them all, are the principal subject of them: so all other things which are taught and revealed in them, are never apprehended to any good end or purpose, unless their relation to him, and dependance upon him be rightly understood. Some are charged that they esteem of no preaching but that which is concerning the Person of Christ, which how false an accusation it is, their preaching and writings do discover. But this they say indeed, that is, some do so, that seeing it is the design of God to gather all things into an head in Christ, that preaching is to little purpose, which does not more or less expresly evidence the relation of all truths, and duties to him.

It is added 〈 in non-Latin alphabet 〉, He pertained to another Tribe. To confirm his argument concerning the changing or abolition of the priesthood, the Apostle supposeth the distribution of the people into tribes according to the number of the sons of Jacob. And as these tribes had a common interest in the Church, so some of them had peculiar privileges granted and confirmed to them by law. So the priesthood was granted, confined, and confirmed to the tribe of Levi, and to the family of Aaron in that tribe. And it was so confined thereunto, as that all the rest of the tribes were for ever excluded from any interest therein, and all that belonged to them incapacitated thereof. But to one of the tribes so excluded from an interest in the legal priesthood did he belong, of whom these things are spoken. And this I look upon as the principal reason of the distinction of that people into their tribes; namely, that God thereby might provide for their instruction, as to the continuance of the legal worship among them, which could be no longer continued than the priesthood was reserved to that one tribe, whereunto it was originally granted, 〈 in non-Latin alphabet 〉: See the meaning of the word in our exposition on Chap. 2. 11, 12. His share, lot, and interest lay in another tribe.

3. He describes in general this other tribe whereof he was, by its legal exclusion from all the service of the altar; Of which no man gave attendance at the altar. What tribe that was in particular he declares in the next verse, shewing not only of what tribe he was, but also what it was necessary he should be. Another tribe, 〈 in non-Latin alphabet 〉, whereof, from which none that was genealogized, attended at the altar; that is, had right so to do, or was not forbidden by the law so to do. God does not reckon that to be done in his service which he has not appointed, much less which he has forbidden. What other inroads were made on the sacerdotal office, we know not; but one of the tribe here intended by the Apostle, whereof none was to attend the altar, did draw nigh to offer incense, for which he was rebuked by the high priest, and punished of God (2 Chronicles 20:18). And God exercised the greater severity herein, that the Church might understand, that [illegible] when he introduced and allowed of a priest of another tribe, that old priesthood must of necessity cease and be abolished. No man gave attendance, that is, had right so to do.

That expression, 〈 in non-Latin alphabet 〉, attended, waited on the altar, may be a synechdochical description of the whole priestly office from the principal work and duty belonging thereunto. But I suppose the Apostle may not only include the priests, to whom the immediate work of sacrificing at the altar did belong; but all those who attended the services of it, though they could offer neither burnt incense nor sacrifice; that is, all the Levites in their courses. For he so excludes the tribe, whereof he speaks, from the least relation to the sacerdotal work or office. None of them ever did or might draw near nor minister to the altar in any sacred services whatever. See 1 Corinthians 9:13.

This entrance does the Apostle make into the confirmation of his assertion, that the priesthood was changed, and therewithal the law. For it appears that there was to be a priest who had no right by the law so to be; seeing he was of that tribe which the law utterly excluded from any interest in the sacred services of the altar; and much more those which were peculiar to the Aaronical priests. Thus,

1. All men's rights, duties, and privileges in sacred things are fixed and limited by divine institution. And,

2. Seeing Christ himself had no right to minister at the material altar, the reintroduction of such altars is inconsistent with the perpetual continuance of his priesthood.