Heb. 7:10. He was still in the loins of his father when Melchizedek met him.
He shows in what way Levi paid tithes, saying that since the forefather paid tithes, so too did he, by virtue of the fact that being already in the loins of Abraham, he was to be born from his seed, although he had not yet been born. And he did not say "the Levites," but Levi, in order to show the superiority. What boldness! He completely overturned everything Jewish. That is why he said before: "you have become dull of hearing" (Heb. 5:11), because he intended to set forth these truths and so that they would not turn away their hearing. So, having attuned and prepared them in advance, as he wished, he now says what he pleases. For the soul both retains and gives back the word not in the same way as the earth, having received a seed, will give it back. There it is nature, which is characterized by constancy; here it is free will, that which easily changes and is exceedingly varied. Therefore it is necessary for the teacher to prepare much in advance.
Heb. 7:11. So then, if perfection were attained through the Levitical priesthood — for with it the law of the people is bound up — what further need would there be for another priest to arise according to the order of Melchizedek, and not be named according to the order of Aaron?
He showed that Melchizedek in the priestly order was far superior to both Abraham and Levi. Now he again brings forth another proof, showing that the priesthood in Christ far surpasses the Levitical priesthood, and that the priesthood of Christ is a perfect priesthood, while that one was imperfect. For if the priesthood according to the law were perfect, then a priest would need to arise according to the order of Aaron, for Aaron was of the tribe of Levi. But it is said that a priest arises not according to the order of Aaron, but according to the order of Melchizedek. Then, since that priesthood was imperfect, another is introduced in its place. And the expression "yet" has great significance; it is as if to say that if Christ according to the order of Melchizedek had come first, and then the law had been given, one could with all fairness say that the priesthood according to the law, that is, the priesthood of Aaron, was given on account of the priesthood of Melchizedek being, as it were, imperfect. But in reality Christ came afterward and received a different form of priesthood. From this it is evident that since the priesthood of Aaron was imperfect, another is introduced in its place. What then does the expression mean: "for under it the people received the law"? On this basis one cannot say that the priesthood of Aaron is perfect, that it was given for others and not for the Jews; on the contrary, it was given entirely to one people, and under it the people received the law, that is, it was ordained that they should use it, be guided by it, and accomplish all things through it. So why was it abolished? — evidently because it was powerless.
Heb. 7:12. For the priesthood being changed, there is made of necessity a change also of the law.
Now he shows how the law is gradually abolished, and in its place another covenant is introduced. For if the priesthood is changed, then it is necessary that the law also be different, for a priest does not exist without a covenant and laws and ordinances. The priesthood was changed not only in form, that is, so that it was not after the order of Aaron, but after the order of Melchizedek, but also in tribe. For it passed from the priestly tribe of Aaron to the royal tribe of Judah. Pay attention to the mystery. First there was the royal tribe, and then the priestly one: so also Christ was always King, but at the last became High Priest, when He assumed flesh and when He offered the sacrifice.
Heb. 7:13. He to whom these things are said belonged to another tribe,
He shows how the priesthood was changed according to tribe, and says that Christ ("of Whom" (ἐφ᾿ ὃν) instead of τον, περί ου – that is, "to Whom" the priesthood passed over) – is from another tribe, namely from Judah.
Heb. 7:13. From which [tribe] no one served at the altar.
"From which," namely from the tribe of Judah, "no one approached," that is, no one stood before the altar and performed priestly duties.
Heb. 7:14. For it is evident that our Lord has sprung from the tribe of Judah,
Significant is the expression "has dawned," taken both from the prophecy of Balaam, who says: "a star shall rise out of Jacob" (Num. 24:17), and also from the prophecy of Malachi, who calls Him "the Sun of righteousness" (Mal. 4:2). By this it is shown that the Lord appeared for the enlightenment of the world.
Heb. 7:14. "about whom Moses said nothing concerning the priesthood."
For all that pertains to the priesthood, Moses assigned to the tribe of Levi, while to the tribe of Judah he assigned what pertains to leadership in wars.
Heb. 7:15. And this is even more clearly evident from the fact that in the likeness of Melchizedek there arises another Priest,
What is "more clearly seen"? The middle ground between one priesthood and the other. Or that the change of priesthood and covenant is revealed not only from the fact that the priest arises from a different tribe, and by no means from that of Levi, but also, let us say this, is more fully revealed from this as well: that "after the likeness of Melchizedek" and so on. This means that after the order of Melchizedek a priest arises.
Heb. 7:16. Who is made not according to the law of a carnal commandment, but according to the power of an endless life.
He, Melchizedek, was not like the priests under the Law; they received the priesthood from the Law containing carnal commandments: circumcise the flesh, wash the flesh, rest in the flesh, and you shall be deemed worthy of carnal blessings. Melchizedek was not so, but by the power of God, which is why his priesthood is eternally living and indestructible. "Life" should be understood in the same way as above, namely, that his death is unknown. Or understand the word "who" as referring to the priest, as if he were saying: which other priest, that is, Christ, received the priesthood "not according to the law of a carnal commandment," but by the power of the Father, or by His own power, and His priesthood is indestructible. To the word "carnal" it would have been fitting to add the word "spiritual." Why then did he add "according to the power of an endless life"? Because through "carnal" he indicated what is temporal. And corresponding to the temporal, he added the expression "endless life." This means: Christ lives by His own power.
Heb. 7:17. For it is witnessed: "You are a priest forever according to the order of Melchizedek." (Ps. 109:4)
He confirms why he said "of an endless life," and says that Scripture testifies that He is "a priest forever." Some, however, think that he is confirming not this, but that He is a priest not after the law of a carnal commandment. For if, he says, He were a priest according to the law, then it would be necessary to assert that He is after the order of Aaron. But now, since it is written, "after the order of Melchizedek," it is evident that it is not according to the law, but according to some other divine manner.
Heb. 7:18. Now the annulment of the former commandment takes place because of its weakness and uselessness,
Heb. 7:19. for the law made nothing perfect;
He said that the law undergoes a change, and he demonstrated this. Next he seeks out the reason as well. For we humans find rest only when we learn the reason. And he says: the annulment and rejection of the formerly existing commandment, that is, of the formerly existing covenant, occurred because it was found to be unprofitable and weak. So then, what? Did the law bring no one any benefit? Of course it brought benefit, but it proved useless for making people perfect. For he adds: "for the law made nothing perfect." Why then was the law weak? Because in it only mere letters were proclaimed: do this and do not do that; but it imparted no power for the fulfillment of the commandments, which is now granted to us by the Spirit. However, here the heretics who revile the law attack, saying: even Paul himself disparages the law. But he, O fools, did not call it bad, but unprofitable and weak precisely for the purpose of making people perfect. For just as milk is beneficial to infants, suited to their age, yet is useless for the mature, so also the law was beneficial for the immature Jews, drawing them away from idols and leading them to God, imparting to them commandments suited to their condition, but for those who needed more perfect commandments it was not sufficient. For it prescribed fleshly sacrifices and purifications, which the spiritual do not need. Therefore it has now been annulled. And annulment is the annulment of that which had force. Thus the law held authority at the time when its time had come.
Heb. 7:19. But a better hope is introduced, through which we draw near to God.
The commandment of the law, he says, has been annulled, and a hope has been introduced, such as the Jews did not have: for they too had a hope, that by pleasing God they would possess the land, overcome their enemies, and in general they placed their hope in bodily goods. But our hope is not of this kind; it is far superior: for we hope for heavenly things, that we shall be near God, that we shall stand before Him and serve Him with the angels. Above he said: "which enters into that within the veil" (Heb. 6:19), but now: "through which we draw near," he says, "to God." For hope brings us to the very throne of God and sets us together with the cherubim.