Exegetical and Hermeneutical Commentary of Hebrews 7:6
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
6. and blessed ] Lit., and hath blessed. Second point of superiority. The act is regarded as permanent and still continuous in its effects, in accordance with the writer’s manner of regarding Scripture as a living and present entity.
Fuente: The Cambridge Bible for Schools and Colleges
But he whose descent is not counted from them – Melchizedek. The word descent is pedigree in the margin. The meaning is, that he was not in the same genealogy – me genealogoumenos – he was not of the order of Levitical priests. That Melchizedek is meant there can be no doubt; at the same time, also, the thought is presented with prominence on which Paul so much insists, that he was of a different order from the Levitical priesthood.
And blessed him – Blessed him as a priest of God; blessed him in such a manner as to imply acknowledged superiority; see Heb 7:1.
That had the promises – The promise that he should have a numerous posterity; that in him all the nations of the earth should be blessed; see Heb 6:12-16.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Blessed him that had the promises.] This is a continuation of the same argument, namely, to show the superiority of Melchisedec; and, in consequence, to prove the superiority of the priesthood of Christ beyond that of Aaron. As in the seed of Abraham all the nations of the earth were to be blessed, Abraham received a sacerdotal blessing from Melchisedec, who was the representative of the Messiah, the promised seed, to show that it was through him, as the high priest of the human race, that this blessing was to be derived on all mankind.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The proof is here applied, showing Melchisedec to be greater, not than the Levitical priest only, but than Abraham himself.
But he whose descent is not counted from them; he drew not his genealogy from any priests before him, but is greater than those priests, who by genealogy and succession were made such, and set above their brethern by God himself: he being independent, having no progenitor, priest, or successor, is greater than whom he decimateth.
Received tithes of Abraham, and blessed him that had the promises; he decimated Abraham, the father of the Levitical priests, and by the Most Highs order blessed him, by assuring him of his peace with God, grace continually from him, and multiplying temporal and spiritual blessings to him, according as God promised, Gen 15:1, &c. And this he did to him, though Abraham was a patriarch, and privileged with promises above any other; yet though God were made over to him in all his fulness, the blessing given him of fatherhood to a numerous nation, even the visible church of God among Israel, as to all believing Gentiles, who had Canaan literally promised to his posterity, and even this Salem, among the rest, of which Melchisedec was king, and the heavenly Canaan to himself; and above all, the promised Messiah to descend from him, in whom himself and all nations were to be blessed; he, so great in promises, is tithed and blessed by a greater Melchisedec.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. he whose descent is not countedfrom themnot from “the sons of Levi,” as those “whoreceive the priesthood.” This verse explains “withoutdescent” (Greek, “genealogy” in both verses,Heb 7:3). He who needs not, asthe Levitical priests, to be able to trace his genealogy back toLevi.
receivedGreek,“hath received tithes.”
blessedGreek,“hath blessed.” The perfect tense implies that thesignificance of the fact endures to the present time.
him that had“thepossessor of the promises,” Abraham’s peculiar distinction anddesignation. Paul exalts Abraham in order still more to exaltMelchisedec. When Christ is the subject, the singular “promise”is used. “The promises” in the plural, refer to God’spromise of greatness to himself and his seed, and of the possessionof Canaan, twice repeated before the blessing of Melchisedec. As thepriests, though above the people (Heb7:7) whom it was their duty to “bless,” were yetsubordinate to Abraham; and as Abraham was subordinate toMelchisedec, who blessed him, Melchisedec must be much above theLevitical priests.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he whose descent is not counted from them, c] That is, Melchizedek, whose genealogy or pedigree is not reckoned from the Levites, nor from any from whom they descend his lineal descent is not the same with theirs; and so did not receive tithes by any law, as they did, but by virtue of his superiority: received tithes of Abraham; not from the people, or his brethren, but from Abraham, the father of the people of Israel, and of Levi himself:
and blessed him that had the promises; of a Son, and of the Messiah, that should spring from him, in whom all nations should be blessed, and of the land of Canaan, and of the blessings of grace and glory. This shows that Melchizedek had a descent, though it was not known; and that, since his descent was not the same with the Levites, he was a more proper type of Christ, who belonged not to that, but another tribe.
Fuente: John Gill’s Exposition of the Entire Bible
He whose genealogy is not counted ( ). Articular participle with negative (usual with participles) of the old verb trace ancestry (cf. verse 3)
Hath taken tithes (). Perfect active indicative of , standing on record in Genesis.
Hath blessed (). Perfect active indicative of , likewise standing on record. Note the frequent perfect tenses in Hebrews.
Him that hath the promises ( ). Cf. Heb 6:12; Heb 6:13-15 for allusion to the repeated promises to Abraham (Gen 12:3; Gen 12:7; Gen 13:14; Gen 15:5; Gen 17:5; Gen 22:16-18).
Fuente: Robertson’s Word Pictures in the New Testament
But he whose descent is not counted 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “But he whose descent is not counted from them,” (ho de me genealogoumenos eks auton) “The one on the other hand not counting his genealogy or pedigree from them,” Melchisedec whose genealogy was not from the Levites, Heb 7:3.
2) “Received tithes of Abraham,” (dedekatosen abraam) “He tithed or was paid a tenth by Abraham,” of all the spoils Abraham and his men had taken in war while rescuing his nephew, Lot. Gen 14:14-20.
3) “And blessed him that had the promises,” (kai ton echonta tas epangelias eulogeken) “And has blessed the one having, holding, or possessing the promises,” that is, he, Melchisedec, has blessed (did bless) Abraham, Gen 4:18-20. The blessings of only a godly, most exalted priest would have been acceptable to the patriarch Abraham.
TITHES
That tithes were not confined to the Jewish priesthood we learn from the fact of their having been very generally copied from the patriarchs by Gentile nations. Among the Greeks and Romans tenths were frequently dedicated out of men’s substance to their gods, sometimes as a lasting obligation, sometimes only on particular occasions; but it was customary to dedicate the tenth of the spoils of war to Jupiter Predator, to Mars, and to Hercules. A tenth of private possessions was also, in some places, dedicated to Diana. The Carthaginians sent a tenth of their profits to the Hercules of Tyre, of which city they were a colony. The Persians gave to their gods the tenth of war spoils, The Pelasgians paid tithes to the oracle of Apollo at Delphi,
– Mrs. Mackesy
Fuente: Garner-Howes Baptist Commentary
6. Blessed him, etc. This is the fifth comparison between Christ and Melchisedec. The Apostle assumes it as an admitted principle that the less is blessed by the greater; and then he adds that Melchisedec blessed Abraham: hence the conclusion is that the less was Abraham. But for the sake of strengthening his argument he again raises the dignity of Abraham; for the more glorious Abraham is made, the higher the dignity of Melchisedec appears. For this purpose he says that Abraham had the promises; by which he means that he was the first of the holy race with whom God made the covenant of eternal life. It was not indeed a common honor that God chose him from all the rest that he might deposit with him the privilege of adoption and the testimony of his love. But all this was no hindrance that he should not submit himself in all his preeminence to the priesthood of Melchisedec. We hence see how great he was to whom Abraham gave place in these two things, — that he suffered himself to be blessed by him, and that he offered him tithes as to God’s vicegerent.
Fuente: Calvin’s Complete Commentary
(6) Whose descent.Better, whose genealogy (Heb. 7:3).
Received tithes.Rather, hath taken tithes of Abraham, and hath blessed him that hath the promises. In Melchizedek we see a man who, though no law gave him pre-eminence, takes tithes of Abraham, and therefore appears in Scripture as holding a position of inherent and acknowledged superiority. This superiority is not dwelt upon, for the same thought will be presented still more strikingly in connection with the blessing (Heb. 7:8). Hath taken tithes, hath blessed: here, as in many other passages, the writer refers to facts recorded in Scripture not as belonging to the past, but as they now stand before us in the unchanging and ever present word of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Descent is not counted Unlineal Melchizedek, in contrast with lineal Levites.
Received tithes As being pontiff, treating Abraham himself as Levites treat ordinary sons of Abraham.
Blessed him As a pontiff blesses his spiritual subjects.
Promises Note on Heb 6:12. This type of the Messiah is therein superior to the progenitor of Messiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. But without any dispute the less is blessed of the better.’
Melchizedek’s right to be seen as a priest to Abraham, the ‘father’ of Levi, is demonstrated by his pre-dating the Law and by his receiving tithes from Abraham. His priesthood was thus ‘not counted from them’, for he was not of the tribe of Levi (as his lack of genealogy demonstrates), and pre-dated them. He was not tied down to a genealogy. And yet he not only took tithes from Abraham, but he also blessed him, long before the levitical priesthood appeared, at a time when the original promises were being given. So here was a twofold evidence of his superiority as priest to Abraham, the receiving of tithes and the giving of an official blessing to the one who was the recipient of ‘the promises’. The blessing is especially significant, for it again demonstrates his overall superiority as priest, because unquestionably (in those days) the one who gave an official blessing was the superior of the one who was blessed (compare Deu 21:5. See also Luk 24:50).
‘Abraham — who has the promises.’ What a remarkable thing was this. Here was the man to whom God gave the initial promises by which God’s people (and God’s priesthood) were founded, and through whom He had established them, and yet instead of him blessing Melchizedek, Melchizedek, appearing as a priest already in existence, blessed him. How great then was Mechizedek’s priesthood! It came directly from God. For the specific point is made here that Abraham was living at the time of receiving the promises which long pre-dated the time of the Law. And yet he was still inferior to the priesthood of Melchizedek. Thus Melchizedek had a continually existing priesthood before the Law at the time of the prior promises, and was greater than Abraham and his priesthood and thus preceded and was superior to the levitical priesthood.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 7:6. But he whose descent is not counted from them This sufficiently explains what is meant in the preceding verses by Melchisedec’s being said to be without father or mother: his descent or genealogy was not derived either from Abraham’s line, or from any other; but, such as he was, he exercised the priestly office, and blessed him that had the promises.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 7:6 . Notwithstanding this privileged position of the Levitical priests (Heb 7:5 ), Melchisedec yet occupies a far higher position.
] is not to be taken alone, as by Bhme, Kuinoel, and Klee, and then to be supplemented by from Heb 7:5 ; but belongs together: Melchisedec, on the contrary, without ( ) his family or descent being derived from them, received tithes of Abraham .
] refers neither to the Israelites (Epiph. Haer . 67. 7; Cornelius a Lapide, Braun, Ernesti, Schulz) nor to Levi and Abraham (Grotius), but to the , Heb 7:5 .
The parallel clause, ] and blessed him who had the promises , serves yet further to make manifest the dignity and exaltedness of Melchisedec. For, by the fact that Abraham had received the divine promises, that his seed should be multiplied, and in him all nations of the earth should be blessed (Gen 12:2 f., Heb 13:14 f.), he had been already most highly favoured of God. How high thus must that man stand, who imparts his blessing to one already so highly favoured, since truly as is immediately expressly added, Heb 7:7 the dispenser of the blessing is ever more exalted than the recipient of the blessing! Oecumenius: , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
Ver. 6. Received tithes of Abraham ] Gr. , tithed or tenthed Abraham, by the same divine right whereby he blessed him. Melchisedec did not take only that which Abraham was pleased to give him, but he tithed him, saith the text, he took the tenths as his due.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] But (apodosis to , Heb 7:5 ), he whose pedigree is never (see below) reckoned from them (contrast , : also speaking for the connexion above advocated in Heb 7:5 . The present part. gives the sense, ‘ who is not in the habit of having his genealogy made out ’ , whose descent no one thinks of deducing. This is also indicated by the subjective . Had it been (as , 1Pe 2:10 ) it would denote the mere matter of fact, ‘of whom no such genealogy exists.’ This is better than with Winer, edn. 6, 55. 5, to regard the as only a stronger form of negation. The verb is good Greek: the Egyptian priests in Herodotus, . . . ., ii. 143, see also ib. 146; and in Xen. Symp. iv. 51, we have .
, viz. : not as Epiphan. Hr. lxvii. 7, p. 716, a-Lapide, al., , nor as Grot., from Levi and Abraham : and it means ‘ from them,’ i. e. their line of descent) hath taken tithes of Abraham (not took , aor. The sentence is cast into this form, because of the enduring nature of the office and priesthood of Melchisedek, which is given by the perfect tense. Doubtless the perfect might be used without any such reference, meaning, ‘as the fact now stands:’ indicating, as Winer, 40. 4, that the fact endures in its significance: see below, Heb 7:9 ; but considering the connexion here, I prefer supposing it to have been intended) and hath blessed the possessor of the promises (Klee would urge the present sense of the participle; “ him who now possesses the promises ;” but there seems to be no necessity for this. I should rather take . for a quasi-official designation of Abraham (see on ch. Heb 6:12 ) as the possessor of the promises. As to the sense, c. has well expressed it: , ):
Fuente: Henry Alford’s Greek Testament
Heb 7:6 . In striking contrast, “but he whose genealogy is not counted from them hath taken tithes of Abraham, and blessed [see below] him that hath the promises”. is classical Greek, meaning, to trace ancestry, see Herod. ii. 146. , not “from the sons of Israel” (Epiphanius in Bleek), but “from the sons of Levi,” Heb 7:5 ; and who therefore had no claim to tithe appointed by law, and yet tithed Abraham. , in Vulgate “qui habebat”; in Weizscker “der die Verheissungen hatte,” not “hat”; so Vaughan correctly, “The possessor of”. “Him who owned the promises.” Cf. Burton, 124 and 126. , on the perfects of this verse and of this Epistle (Heb 8:5 , Heb 11:5 , etc.), Mr. J. H. Moulton asks, “Has anyone noticed the beautiful parallel in Plato, Apol. , 28 c., for the characteristic perfect in Hebrews, describing what stands written in Scripture? (as is written in the Athenian’s ‘Bible’) is exactly like Heb 7:6 ; Heb 11:17 ; Heb 11:28 ” ( Expositor , April, 1901, p. 280). Vaughan also says: “The (so to say) quickens the dead , and gives to the praeterite of the history the permanence of a perfect ”. Yes; but to translate by the perfect sacrifices English idiom to Greek idiom. See Burton, 82, “When the Perfect Indicative is used of a past event which is by reason of the context necessarily thought of as separated from the moment of speaking by an interval, it is impossible to render it into English adequately”. The point which the writer here brings out is that, although Abraham had the promises, and was therefore himself a fountain of blessing to mankind and the person on whom all succeeding generations depended for blessing, yet Melchizedek blessed him; and as the writer adds:
Fuente: The Expositors Greek Testament by Robertson
descent is . counted Greek. genealogeomai. Only here.
from = out of. Greek. ek, as above
received tithes Greek. dekatoo. Only here and Heb 7:9.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] But (apodosis to , Heb 7:5), he whose pedigree is never (see below) reckoned from them (contrast- ,- : also speaking for the connexion above advocated in Heb 7:5. The present part. gives the sense, who is not in the habit of having his genealogy made out , whose descent no one thinks of deducing. This is also indicated by the subjective . Had it been (as , 1Pe 2:10) it would denote the mere matter of fact,-of whom no such genealogy exists. This is better than with Winer, edn. 6, 55. 5, to regard the as only a stronger form of negation. The verb is good Greek: the Egyptian priests in Herodotus, . …, ii. 143, see also ib. 146; and in Xen. Symp. iv. 51, we have .
, viz. : not as Epiphan. Hr. lxvii. 7, p. 716, a-Lapide, al., , nor as Grot., from Levi and Abraham: and it means from them, i. e. their line of descent) hath taken tithes of Abraham (not took, aor. The sentence is cast into this form, because of the enduring nature of the office and priesthood of Melchisedek, which is given by the perfect tense. Doubtless the perfect might be used without any such reference, meaning, as the fact now stands: indicating, as Winer, 40. 4, that the fact endures in its significance: see below, Heb 7:9; but considering the connexion here, I prefer supposing it to have been intended) and hath blessed the possessor of the promises (Klee would urge the present sense of the participle; him who now possesses the promises; but there seems to be no necessity for this. I should rather take . for a quasi-official designation of Abraham (see on ch. Heb 6:12) as the possessor of the promises. As to the sense, c. has well expressed it: , ):
Fuente: The Greek Testament
Heb 7:6. ) from them, as he was more ancient even than they.-, and) This verse has two propositions, of which the explanation precedes the first, follows the second: Chiasmus. And at the same time this second point-the superiority of Melchisedec to Abraham-namely, the blessing, is conveniently connected with the former point concerning tithes, because its description is afterwards completed.- , who had) This both increases Abrahams dignity, and intimates that even the posterity, who had been then already promised to Abraham, would yield the superiority to Melchisedec.- , the promises) plural. Where Christ is the subject, it is called the promise: promises refer to other things. Already GOD had twice promised to Abraham, Gen 12:2; Gen 13:15, before the blessing of Melchisedec.-, blessed) The blessing which the priests pronounced on the people, is also by implication contained in the Protasis concerning the Levitical priests.
Fuente: Gnomon of the New Testament
In the five following verses the apostle pursues and concludes that part of his argument, from the consideration of Melchisedec, which concerned the greatness and glory of Him who was represented by him, and his pre- eminence above the Levitical priests. For if Melchisedec, who was but a type of him, was in his own person in so many instances more excellent than they, how much more must He be esteemed to be above them who was represented by him? for he whom another is appointed to represent, must be more glorious than he by whom he is represented. This part of his argument the apostle concludes in these verses, and thence proceeds unto another great inference and deduction from what he had taught concerning this Melchisedec. And this was that which struck into the heart of that controversy which he had in hand, namely, that the Levitical priesthood must necessarily cease upon the introduction of that better priesthood which was fore-signified by that of Melchisedec. And these things, whatsoever sense we now have of them, were those on which the salvation or damnation of these Hebrews did absolutely depend. For unless they were prevailed on to forego that priesthood which was now abolished, and to betake themselves alone unto that more excellent one which was then introduced, they must unavoidably perish; as, accordingly, on this very account it fell out with the generality of that people, their posterity persisting in the same unbelief unto this day. And that which God made the crisis of the life or death of that church and people, ought to be diligently weighed and considered by us. It may be, some find not themselves much concerned in this laborious, accurate dispute of the apostle, wherein so much occurs about pedigrees, priests, and tithes, which they think belongs not unto them. But let them remember, that in that great day of taking down the whole fabric of Mosaical worship, and the abolition of the covenant of Sinai, the life or death of that ancient church, the posterity of Abraham, the friend of God, to whom until this season an enclosure was made of all spiritual privileges, Rom 9:4, depended upon their receiving or rejecting of the truth here contended for. And God in like manner doth oftentimes single out especial truths for the trial of the faith and obedience of the church in especial seasons. And when he doth so, there is ever after an especial veneration due unto them. But to return: Upon the supposition that the Levitical priests did receive tithes as well as Melchisedec, wherein, they were equal; and that they received tithes of their brethren, the posterity of Abraham, which was their especial prerogative and dignity; he yet proveth, by four arguments, that the greatness he had assigned unto Melchisedec, and his pre-eminence above them, was no more than was due unto him. And the first of these is taken from the consideration of his person from whom he received tithes, verse 6; the second, from the action of benediction which accompanied his receiving of tithes, verse 7; the third, from the condition and state of his own person, compared with all those who received tithes according to the law, verse 8; and the fourth, from that which determines the whole question, namely, that Levi himself, and so, consequently, all the whole race of priests that sprang from his loins, did thus pay tithes unto him, verses 9, 10.
Fuente: An Exposition of the Epistle to the Hebrews
descent: Gr. pedigree, Heb 7:3
received: Heb 7:4, Gen 14:19, Gen 14:20
had: Heb 6:13-15, Heb 11:13, Heb 11:17, Gen 12:2, Gen 12:13, Gen 13:14-17, Gen 17:4-8, Gen 22:17, Gen 22:18, Act 3:25, Rom 4:13, Rom 9:4, Gal 3:16
Reciprocal: Lev 9:22 – his hand Num 1:18 – their pedigrees Jos 22:6 – General Mar 7:20 – General 2Co 1:20 – all
Fuente: The Treasury of Scripture Knowledge
Heb 7:6. The reasoning of this verse is virtually the same as the several preceding ones. There is one additional point on the greatness of Abraham, namely, he was the one to whom God made the first promise of Christ.
Fuente: Combined Bible Commentary
Heb 7:6. But he (Melchisedec) whose descent (pedigree) is not reckoned from them has nevertheless taken tithes of Abraham (when he contained in his own person both Levi and Israel). And not only did he receive tithes from the tithe-taking Levites, he hath also blessed him who has (who is the possessor of) the promises.
Fuente: A Popular Commentary on the New Testament
Greater people bless lesser people, so the fact that Melchizedek blessed Abraham shows his superiority over Abraham.