Hebrews Chapter 7
Hebrews Chapter 7: A Better Priesthood, A Better High Priest
A. The Theme of Hebrews 7
In Hebrews chapter 7, the writer resumes a critical subject first introduced in Hebrews 2:17, which says, "Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people." The concept of Jesus as High Priest was briefly addressed in Hebrews 5:10—"called by God as High Priest 'according to the order of Melchizedek'"—but delayed due to the necessity of addressing their spiritual immaturity and apathy in chapters 5 and 6. Now, the argument returns with full strength.
The audience, primarily Jewish believers, found the idea of Jesus as High Priest intellectually troubling. According to the Law of Moses, priests came from the tribe of Levi, specifically from Aaron's descendants (see Numbers 18:1-7). Jesus, however, came from the tribe of Judah, not Levi. This discrepancy created an obstacle that the writer must now overcome.
Hebrews 7 therefore serves two crucial purposes:
It addresses and resolves the theological tension by introducing Melchizedek as the superior model of priesthood—a priesthood not based on genealogy but on divine appointment and eternal qualification.
It redefines how the Old Testament priesthood and Law are to be understood in light of Christ, who fulfills and supersedes them.
This same dynamic applies today—many Christians are hindered by intellectual doubts that keep them from maturing. Issues such as the age of the earth, the reality of miracles, or questions surrounding biblical authorship can become spiritual roadblocks. Like the recipients of this letter, they must move beyond these distractions to press forward in faith and obedience to Jesus Christ.
B. Melchizedek and His Relation to the Aaronic Priesthood
1. Hebrews 7:1–3 (NKJV)
"For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated 'king of righteousness,' and then also king of Salem, meaning 'king of peace,' without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually."
This is a direct reference to Genesis 14:18–20, which says, "Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High. And he blessed him and said: 'Blessed be Abram of God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand.' And he gave him a tithe of all."
Melchizedek appears in the Old Testament as both a king and a priest—a combination deliberately kept separate in the Law of Moses. Kings came from Judah, and priests from Levi. Melchizedek’s role uniquely foreshadows Christ, who unites both offices.
The titles given to Melchizedek are divinely significant:
“King of righteousness” points to the moral perfection that characterizes Christ’s priesthood.
“King of peace” aligns with Isaiah 9:6, which says, "For unto us a Child is born... and His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace."
Notice the order: righteousness precedes peace. This is a consistent biblical principle. Isaiah 32:17 says, "The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever." There can be no lasting peace without the foundation of righteousness.
The unusual language—“without father, without mother, without genealogy”—means that Melchizedek’s priesthood was not based on lineage. The Levitical priesthood required strict genealogical records (see Ezra 2:62), but Melchizedek's was unique and eternal in type, not traced through human descent.
He is said to be "made like the Son of God," not that the Son is made like Melchizedek. This is vital: Melchizedek is the type; Christ is the fulfillment. The Greek term used—aphomoiomenos—carries the idea of being made to resemble. Melchizedek is patterned to foreshadow Jesus Christ, whose priesthood is eternal and superior.
Melchizedek "remains a priest continually," pointing again to a type of eternal priesthood not passed down by succession, but held permanently. This clearly points forward to the unchanging priesthood of Jesus Christ, “who is the same yesterday, today, and forever” (Hebrews 13:8).
2. Hebrews 7:4–10 (NKJV)
"Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him."
This passage drives the superiority of Melchizedek home. Abraham, the revered patriarch of Israel, gave a tithe to Melchizedek. This act demonstrates Melchizedek’s superiority. Under the Law, the Levites were commanded to receive tithes from Israel, but Melchizedek received tithes from Abraham voluntarily and before the Law was even given.
Moreover, Melchizedek blessed Abraham—another indication of superiority. As the passage says, “Now beyond all contradiction the lesser is blessed by the better.” Blessing always flows from the greater to the lesser. Abraham was the one who had received the promises from God (Genesis 12:1–3), yet he is here shown in a submissive position under Melchizedek’s priesthood.
The author then makes a profound theological point: because Levi, the priestly tribe, was still "in the loins of Abraham" when he tithed to Melchizedek, even the Levitical priesthood paid homage to a greater order. This preeminence foreshadows Christ’s priesthood, which likewise does not arise from the Law or genealogy, but from the power of an endless life.
Hebrews 7:16 will soon affirm, “who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.” This is not simply better—it is categorically different.
C. The Need for a New Priesthood
1. Hebrews 7:11 (NKJV)
"Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?"
This rhetorical question exposes a critical weakness in the Levitical system. If the Law and the Levitical priesthood could bring people to a state of perfection—meaning full, complete reconciliation and righteousness before God—then there would be no need for any other priesthood. Yet Psalm 110:4 had already declared otherwise:
"The Lord has sworn and will not relent, 'You are a priest forever according to the order of Melchizedek.'" (Psalm 110:4, NKJV)
This divinely sworn statement, centuries after the Law was given, reveals the insufficiency of the Levitical priesthood. God does not institute redundant or symbolic orders. If He prophesied a priesthood according to Melchizedek, it is because the Aaronic priesthood could not accomplish what only Christ can.
The Levitical priesthood operated as a temporary system. As Paul said in Romans 3:20, "Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin." And Galatians 3:24 adds, "Therefore the law was our tutor to bring us to Christ, that we might be justified by faith."
Moreover, Leviticus—the book from which the Levitical priesthood derives its name—was focused on rituals, sacrifices, and ceremonial purity, none of which could perfect the conscience. Hebrews 10:1 confirms this, "For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect."
Thus, the mere fact that Psalm 110:4 exists necessitates a priesthood beyond Aaron. This foreshadowed Christ’s priesthood, which brings a better hope through which we draw near to God (Hebrews 7:19).
2. Hebrews 7:12 (NKJV)
"For the priesthood being changed, of necessity there is also a change of the law."
This verse carries profound theological implications. The Mosaic Law and the Levitical priesthood were interdependent. The Law governed the priests, their duties, their lineage, and their sacrifices. If the priesthood changes, then the Law governing that priesthood must also change.
Christ’s priesthood demands a new covenant framework. This is confirmed in Hebrews 8:13, "In that He says, 'A new covenant,' He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away." Jesus, as High Priest, ministers not in the earthly tabernacle built by human hands, but in the heavenly one (Hebrews 8:1–2).
Jesus did not come to continue the Levitical system, but to fulfill and surpass it. Matthew 5:17 states, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill."
Since He has introduced a new priesthood, the entire structure built around the Levitical order—the Mosaic Covenant—must also yield to the superior New Covenant, sealed in His own blood (Luke 22:20).
3. Hebrews 7:13–14 (NKJV)
"For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood."
Jesus did not qualify under the Levitical standard. According to the Law of Moses, only descendants of Aaron from the tribe of Levi could serve at the altar (see Exodus 28:1 and Numbers 3:10). There was no provision, exception, or alternative given in the Law.
But Jesus was born from the tribe of Judah. Matthew 1:1–2 confirms, "The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers..." And verse 16 completes the lineage with, "And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ."
No priest had ever come from Judah. The tribe was the royal line, not the priestly one. As the author of Hebrews points out, "it is evident that our Lord arose from Judah," which means His priesthood cannot be based on lineage. Therefore, His priesthood must arise from a higher and distinct order—Melchizedek's order—established not by genealogy, but by divine oath and eternal life.
This fulfills the prophecy of Zechariah 6:13, "Yes, He shall build the temple of the Lord. He shall bear the glory, and shall sit and rule on His throne; so He shall be a priest on His throne, and the counsel of peace shall be between them both." Here we see the blending of priest and king in one figure—something forbidden under the Law but fulfilled in Christ.
D. The Superiority of the Messiah’s Priesthood by the Power of an Endless Life
4. Hebrews 7:15–17 (NKJV)
“And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: ‘You are a priest forever according to the order of Melchizedek.’”
The superiority of Jesus’ priesthood becomes even more obvious when we understand its foundation. It is not based on hereditary lineage or legal ritual, but on divine declaration and eternal power. The “law of a fleshly commandment” refers to the Old Covenant regulations—rules based on physical descent and ceremonial qualifications. These were the criteria for becoming a Levitical priest.
But Jesus is not a priest because of who His earthly father was—He is a priest because of who He is in His divine nature. He is the Son of God, risen from the dead, possessing indestructible life. As Revelation 1:18 declares, “I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.”
Psalm 110:4—quoted again here—states emphatically: “The Lord has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’” This verse reveals both the permanence and authority of Jesus’ priesthood. It is based on the oath of God Himself.
Levitical priests served until death. But Jesus lives forever. The resurrection of Christ is the proof of the endless nature of His priesthood. No Levitical priest ever rose from the dead to continue intercession. Jesus, however, “because He continues forever, has an unchangeable priesthood” (Hebrews 7:24).
His resurrection sealed the reality of a priesthood that death cannot interrupt. As Romans 6:9 says, “Knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him.”
E. The Weakness of the Law and the Introduction of a Better Hope
5. Hebrews 7:18–19 (NKJV)
“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.”
The writer clearly states that the former commandment—the Mosaic Law and its Levitical priesthood—has been annulled. The Greek word used here (athetesis) carries the idea of setting something aside as obsolete, nullifying it because it no longer serves its intended function.
Why was it set aside? Because of its “weakness and unprofitableness.” The Law was perfect in revealing God’s standard of holiness, but powerless to transform the heart. As Romans 8:3 says, “For what the law could not do in that it was weak through the flesh, God did by sending His own Son.” The Law was like a mirror—it could show the problem but not solve it.
Galatians 3:24 reinforces this purpose of the Law: “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.” Once that purpose is fulfilled, the tutor is no longer needed. The priesthood and its accompanying sacrificial system pointed forward to the perfect Priest and final sacrifice: Jesus Christ.
The Law “made nothing perfect.” It never accomplished full reconciliation, it never changed the conscience, and it never brought the worshiper into perfect union with God. Hebrews 10:1 echoes this: “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices... make those who approach perfect.”
In contrast to this ineffective system, we now have “a better hope, through which we draw near to God.” This “better hope” is not a concept or system—it is a person. It is Jesus Himself. Hebrews 6:19–20 says, “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus...”
The Law kept people at a distance—only the High Priest could enter the Holy of Holies, and only once a year. But under the New Covenant, every believer is invited to draw near boldly. Hebrews 4:16 declares, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”
The annulling of the Law is not a statement of failure—but of fulfillment. Jesus fulfilled every requirement, absorbed the curse of the Law, and then set it aside by introducing something better: grace, righteousness by faith, and full access to the presence of God.
D. The Superiority of Our High Priest
1. Hebrews 7:20–21 (NKJV)
"And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: 'The Lord has sworn and will not relent, "You are a priest forever according to the order of Melchizedek"'),"
The Levitical priests were appointed solely on the basis of ancestry. There was no divine oath spoken over their appointment. They became priests because they were born into the family of Aaron—no matter their personal character or ability. This system often led to the installation of unworthy men.
In contrast, Jesus was appointed as High Priest by divine oath. Psalm 110:4 states, “The Lord has sworn and will not relent, 'You are a priest forever according to the order of Melchizedek.’” This oath establishes both the eternal duration and the divine authority of His priesthood. God did not merely allow it—He swore it.
The significance of this oath is profound. Hebrews 6:17–18 reminds us that “God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie…” The office of Christ as our High Priest stands on this unchangeable foundation.
2. Hebrews 7:22 (NKJV)
"By so much more Jesus has become a surety of a better covenant."
The word “surety” comes from the Greek word enguos, meaning one who guarantees the obligations of another. In today’s terms, we might call Him a cosigner. Jesus is not only the mediator of the New Covenant—He is its guarantor. He personally ensures its success.
Under the Old Covenant, Moses mediated, but he could not guarantee obedience from the people. Their faithfulness fluctuated constantly. As a result, the blessings of that covenant often went unrealized.
But the New Covenant does not rest on our faithfulness—it rests on Christ’s. As Romans 5:19 declares, “For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.”
This covenant, better in every way, rests upon Jesus who cannot fail. As Hebrews 8:6 says, “But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.”
It is also important that the word covenant here (Greek: diathēkē) is closer in meaning to a will or testament—a legally binding declaration of how an inheritance is to be handled. Jesus, as the testator, sets the terms; we do not negotiate them. We either accept or reject them.
3. Hebrews 7:23–25 (NKJV)
"Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them."
The Levitical system had a built-in weakness: the priests kept dying. Generation after generation brought turnover, and the spiritual leadership was not consistent. Some priests were faithful (like Zadok), but many were corrupt (like Eli’s sons or Caiaphas).
But Jesus “continues forever.” He never dies. He never fails. His priesthood is “unchangeable”—not only in duration, but in nature. The Greek term used here suggests something that cannot be passed on to another. He alone holds the office eternally.
This has immense practical meaning for believers: “Therefore He is also able to save to the uttermost those who come to God through Him.” Jesus saves completely. Not temporarily. Not partially. Not conditionally. But to the uttermost—forever, and in every way.
The phrase “to the uttermost” (Greek: pantelēs) means entirely, wholly, without end or limit. It speaks not only of time (forever) but also of depth and scope. Christ’s salvation reaches into the darkest sin and lifts the worst sinner.
He can do this because “He always lives to make intercession for them.” Christ is not only the once-for-all sacrifice (Hebrews 10:10), but also the ongoing advocate for the believer.
Romans 8:33–34 confirms this truth:
“Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.”
This intercession is not pleading to appease an angry Father—it is ongoing representation. Jesus continually brings His finished work before the Father. He reminds Heaven that we are covered, cleansed, and claimed.
Luke 22:31–32 offers a real-life example of this ministry:
“And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren.’”
Even before we fall, Jesus is praying for our restoration. His intercession is not ritual or repetition—it is power and presence on our behalf. He strengthens, secures, and defends us from all accusations.
4. Hebrews 7:26–28 — Jesus Is Better Qualified to Be High Priest than Any Under the Law
Hebrews 7:26–28 (NKJV)
"For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever."
This powerful summary closes the chapter by declaring Christ’s absolute qualification and superiority as High Priest. He is everything the Levitical priesthood was not and never could be. He is, as the writer says, “fitting for us.”
a. “For such a High Priest was fitting for us”
Only Jesus fits the true spiritual need of mankind. The priests under the Law of Moses, no matter how devout, were still sinful men. They could offer sacrifices, but they could not take away sin (Hebrews 10:4). In contrast, Jesus is described here with five perfect attributes:
Holy — He is set apart from all sin in thought, word, and action.
Harmless — He is without malice, deceit, or injustice; entirely blameless.
Undefiled — He is morally pure, untainted by the corruption of the world.
Separate from sinners — Though He walked among sinners, He never shared in their sin. He was tempted in all points, yet without sin (Hebrews 4:15).
Higher than the heavens — This speaks of His exalted position at the right hand of God (Hebrews 1:3), having ascended far above all creation (Ephesians 1:20–21).
This is the only kind of High Priest who can bring sinners into the presence of a holy God.
b. “Who does not need daily, as those high priests, to offer up sacrifices”
Under the Levitical system, sacrifices were never-ending. Priests offered for their own sins first, then for the people, day after day, year after year (see Leviticus 16 and Hebrews 10:11).
But Jesus needed no sacrifice for Himself—He was sinless. And for the people, He did not offer repeated sacrifices. He offered one perfect sacrifice—Himself—“once for all.” As Hebrews 9:26 says, “He has appeared to put away sin by the sacrifice of Himself.”
This is an entirely different category of priesthood. Levitical priests were mediators bringing animal blood to the altar. Jesus brought His own blood—both Priest and Sacrifice in one person.
c. “For this He did once for all when He offered up Himself”
Christ’s sacrifice was voluntary. As He said in John 10:17–18:
“Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
His death was not forced. He was not a victim—He was a willing Substitute. And His offering was perfect. No blemish, no defect, no shortfall.
The Levitical sacrifices never ended because they never truly satisfied divine justice. But Jesus “offered one sacrifice for sins forever” and then “sat down at the right hand of God” (Hebrews 10:12). His work is finished, complete, and never to be repeated.
d. “For the law appoints as high priests men who have weakness”
The Law placed imperfect men in the role of high priest—men who, by their own fallenness, could only point forward to something better. These men wore the priestly garments and stood in the holy place, but they needed mercy just as much as the people they represented.
But in Jesus, the appointment comes not from Law, but from oath—“the word of the oath, which came after the law.” This oath was declared in Psalm 110:4, hundreds of years after the Mosaic Law was established. It marks a turning point in redemptive history.
The Son was appointed not just to serve temporarily, but to remain “perfected forever.” This is not perfection in the sense of moral development—Jesus was already sinless—but perfection in office, function, and fulfillment. He is the final, unrepeatable, and flawless High Priest.
Summary of Hebrews Chapter 7:
Hebrews 7 presents a sweeping theological argument that Jesus Christ is superior to the Levitical priests in every way. He is the fulfillment of the mysterious and prophetic priesthood of Melchizedek—appointed by divine oath, not human ancestry. His priesthood is eternal, not temporary; His sacrifice is once for all, not daily and repetitive. And because He lives forever, He is able to save to the uttermost all who come to God through Him.
This chapter decisively shows that the Old Covenant system, with its priests, sacrifices, and ceremonial laws, has been fulfilled and rendered obsolete. In its place stands the perfect, eternal, and exalted High Priest—Jesus Christ—through whom we now have access to God with boldness and hope.
