Exegetical and Hermeneutical Commentary of Hebrews 7:7
And without all contradiction the less is blessed of the better.
7. of the better ] i.e. the inferior is blessed by one who is ( pro hoc vice or quoad hoc) the Superior. Hence blessing was one of the recognised priestly functions (Num 6:23-26).
Fuente: The Cambridge Bible for Schools and Colleges
And without all contradiction – It is an admitted principle; a point about which there can be no dispute.
The less is blessed of the better – The act of pronouncing a blessing is understood to imply superiority of rank, age, or station. So when a father lays his hand on his children and blesses them, it is understood to be the act of one superior in age, venerableness, and authority; when a prophet pronounced a blessing on the people, the same thing was understood, and the same is true also when a minister of religion pronounces a blessing on a congregation. It is the act of one who is understood to sustain an office above the people on whom the blessing is pronounced. This was understood of the Saviour when parents brought their children to him to lay his hands on them and bless them Mat 19:13; and the same was true of Jacob when dying he blessed the sons of Joseph; Heb 11:21; Gen. 48:5-20. The word less here means the one of inferior rank; who is less in office, honor, or age. It does not imply inferiority of moral or religious character, for this is not the point under consideration. The word better means one who is of superior office or rank, not one who has necessarily a purer or holier character. That Melchizedek was thus superior to Abraham, Paul says, is implied by the very declaration that he blessed him. It is also seen to be true by the whole comparison. Abraham was a petty prince; an Emir – the head of a company of Nomades, or migratory shepherds, having, it is true, a large number of dependants, but still not having the rank here given to Melchizedek. Though called a prophet Gen 20:7, yet he is nowhere called either a priest or a king. In these respects, it was undoubted that he was inferior to Melchizedek.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. The less is blessed of the better.] That the superior blesses the inferior is a general proposition; but Abraham was blessed of Melchisedec, therefore Melchisedec was greater than Abraham. “The blessing here spoken of,” says Dr. Macknight, “is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God’s intention to bestow good things on another. In this manner Isaac and Jacob blessed their children under a prophetic impulse; in this manner the priests under the law blessed the people; in this manner, likewise, Melchisedec, the priest of the most high God, blessed Abraham.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This principle is commonly acknowledged, it is a most apparent truth, you Hebrews cannot deny it; it is your common judgment, that a priest blessing, as Gods officer, is greater than those blessed by him. He that is in a lower state in Gods church, is blessed by one set above him in office by God himself, better and greater than he for his place and dignity in office. He must have the pre-eminency for his blessing, which he authoritatively, powerfully, and effectually conveyeth from God to those he blesseth, representing therein God communicating by him the good he wanteth in his benediction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. The principle that theblesser is superior to him whom he blesses, holds good only in ablessing given with divine authority; not merely a prayerful wish,but one that is divinely efficient in working its purport, as that ofthe patriarchs on their children: so Christ’s blessing, Luk 24:51;Act 3:26.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And without all contradiction the less is blessed of the greater. This is a self-evident truth, and is undeniable; it admits of no controversy, and cannot be gainsaid, that he that blesseth is greater in that respect than he that is blessed by him; as the priests were greater in their office than the people who were blessed by them; and so Melchizedek, as a priest of the most high God, and as blessing Abraham, was greater than he; and so must be greater than the Levites, who sprung from him; and his priesthood be more excellent than theirs; and consequently Christ, his antitype, and who was of his order, must be greater too; which is the design of the apostle throughout the whole of his reasoning.
Fuente: John Gill’s Exposition of the Entire Bible
Dispute (). Ablative case with . For the word see 6:16. The writer makes a parenthetical generalization and uses the article and neuter adjective ( , the less, , by the better), a regular Greek idiom.
Fuente: Robertson’s Word Pictures in the New Testament
Without all contradiction [ ] . Asserting a principle which no one thinks of questioning : it is the less who is blessed, and the greater who blesses.
Fuente: Vincent’s Word Studies in the New Testament
1) “And without all contradiction,” (choris de pases ontilogias) “And apart from (beyond) any contradiction,” beyond any successful disputation; Joh 15:5; 2Co 1:3-4. Without contradiction at all, or beyond successful contradiction at all, ex post facto.
2) “The less is blessed of the better,” (to hellaton hupo tou kreittonos) “The one less (honored) is blessed by the one of better or higher honor,” Melchisedec was greater than Abraham whom he blessed, though Abraham was a great man of faith, example, and experience. Even so Jesus Christ of whom Melchisedec was a type is yet greater than Melchisedec and his priesthood is better, as High Priest forever more; The blessings of Christ and his intercession are also greater than the High Priestly blessings of Israel, Num 6:23-27; Eph 1:3; Heb 11:20-21; Joh 17:9; Joh 17:15; Joh 17:17-24.
Fuente: Garner-Howes Baptist Commentary
7. The less is, (114) etc. Let us first know what the word blessed means here. It means indeed a solemn praying by which he who is invested with some high and public honor, recommends to God men in private stations and under his ministry. Another way of blessing is when we pray for one another; which is commonly done by all the godly. But this blessing mentioned by the Apostle was a symbol of greater authority. Thus Isaac blessed his son Jacob, and Jacob himself blessed his grandsons, Ephraim and Manasseh. (Gen 27:27.) This was not done mutually, for the son could not do the like to the father; but a higher authority was required for such a blessing as this. And this appears more evident still from Num 6:23, where a command is given to the priest to bless the people, and then a promise is immediately added, that they would be blessed whom they blessed. It hence appears that the blessing of the priest depended on this, — that it was not so much man’s blessing as that of God. For as the priest in offering sacrifices represented Christ, so in blessing the people he was nothing more than a minister and legate of the supreme God. In the same sense ought to be understood what Luke records when he says, that Christ lifted up his hands and blessed the Apostles. (Luk 24:50.) The practice of lifting up the hands he no doubt borrowed from the priests, in order to show that he was the person by whom God the Father blesses us. Of this blessing mention is also made in Psa 116:17
Let us now apply this idea to what the apostle treats of: The blessing of the priest, while it is a divine work is also an evidence of a higher honor; then Melchisedec, in blessing Abraham, assumed to himself a higher dignity. This he did, not presumptuously, but according to his right as a priest: then he was more eminent than Abraham. Yet Abraham was he with whom God was pleased to make the covenant of salvation; though, then, he was superior to all others, yet he was surpassed by Melchisedec. (115)
(114) The words are in the neuter gender, “what is less blessed by the greater.” This is an idiom; the neuter is put for the masculine, as πᾶν is used for all men in Joh 6:37, and πᾶν μωρὰ for foolish men in 1Co 1:27. The meaning is, “the inferior is blessed by his superior.” — Ed
(115) There are three kinds of blessing mentioned in Scripture, — prayer for a blessing, Mat 5:44; prophetic blessing, as in the case of the patriarchs, Heb 11:20; and sacerdotal blessing, as recorded in Num 6:23. The latter is what is meant here. It was a blessing announced in the name of the Lord, or a prayer offered in his name, and by his authority. — Ed.
Fuente: Calvin’s Complete Commentary
(7) And without all contradiction.Better, but without any dispute. Two parts of the argument are specified in this verse and Heb. 7:6. Melchizedek has blessed Abraham; but certainly (in every such act of blessing as is here contemplated) it is the less that is blessed by the greater. The conclusion, that Melchizedek in this act appears as Abrahams superior, it did not seem necessary to express.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Less of the better That is, in sacerdotal blessing, where the performer is assumed to stand as agent of God himself. Abraham, in accepting the blessing, therein acknowledged himself the inferior of Melchizedek.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 7:7. The less is blessed of the better. That is, The inferior is blessed of the superior.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 7:7 joined on by means of , since the verse contains the major of a syllogism. The minor is already furnished in the second half of Heb 7:6 , and the conclusion: “therefore Melchisedec is more exalted than Abraham,” is left to the readers themselves to supply.
The neuters and serve for the generalization of the statement, inasmuch as the author has only persons in view. Comp. Winer, Gramm. , 7 Aufl. p. 167.
The truth of the statement, however, is apparent, in that the author is thinking of the blessing imparted in the name of God and by virtue of the divine authority. For Melchisedec as the priest of God was the representative of God, or one divinely commissioned, in the communicating of the blessings.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 And without all contradiction the less is blessed of the better.
Ver. 7. The less is blessed, &c. ] The pastor therefore blessing his people according to his office, is greater than his people in that respect.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] and (our English ‘ and ’ is the nearest to this use of , which is a faint ‘ but ,’ introducing merely a new proposition. Were it not in the middle of a sentence, ‘ now ’ after a period would best give its sense) without all controversy ( . Thl. See on ch. Heb 6:16 ), the less is blessed by the better (the neuters here serve entirely to generalize, as in , 2Th 2:6 , taken up by , Heb 7:7 ; see reff.; and Winer, 27. 5. So Thuc. iii. 11, : Xen. Anab. vii. 3. 11. On , see note, ch. Heb 1:4 . It is obvious that the axiom here laid down only holds good where the blessing is a solemn and official one, as of a father, or a priest: as was the case here. In such cases the blesser stands in the place of God, and as so standing is of superior dignity).
Fuente: Henry Alford’s Greek Testament
Heb 7:7 . . “And without any dispute the less is blessed of the greater.” Therefore, Abraham is the less, and Melchizedek the greater. The principle [expressed in its widest form by the neuter] applies where the blessing carries with it not only the verbal expression of goodwill, but goodwill achieving actual results. But man blesses God in the sense of praising Him, or desiring that all praise may be His. So God is , Mar 14:61 . Cf. 2Co 11:31 , etc.
Fuente: The Expositors Greek Testament by Robertson
without. Greek. choris, apart from.
contradiction. See Heb 6:16 (strife).
of = by. Greek. hupo. App-104. Both these adjectives, “the less” and “the better”, are by Figure of speech Heterosis (of Gender, App-6.) in the neuter gender though referring to persons.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] and (our English and is the nearest to this use of , which is a faint but, introducing merely a new proposition. Were it not in the middle of a sentence, now after a period would best give its sense) without all controversy ( . Thl. See on ch. Heb 6:16), the less is blessed by the better (the neuters here serve entirely to generalize, as in , 2Th 2:6, taken up by , Heb 7:7; see reff.; and Winer, 27. 5. So Thuc. iii. 11, : Xen. Anab. vii. 3. 11. On , see note, ch. Heb 1:4. It is obvious that the axiom here laid down only holds good where the blessing is a solemn and official one, as of a father, or a priest: as was the case here. In such cases the blesser stands in the place of God, and as so standing is of superior dignity).
Fuente: The Greek Testament
Heb 7:7. , receives the blessing) namely, if the blessing be given, for instance, with sacerdotal authority.
Fuente: Gnomon of the New Testament
But what if Abraham was thus blessed by Melchisedec, doth this prove that he was less than he by whom he was blessed? It doth so, saith the apostle, and that by virtue of an unquestionable general rule:
Heb 7:7. , .
. Erasm., porro nemo negat; absque ulla, omni contradictione; and without all contradiction.
The words and , less and greater, are in the neuter gender, and so rendered in most translations, illud quod minus est, a majore; only the Syriac reduceth them to the masculine, , he who is the less is blessed of him who is greater, or more excellent than he; which is the sense of the words.
Heb 7:7. And, without all contradiction, the less is blessed of the greater.
The words prevent an objection, which is supposed, not expressed; and therefore are they continued with those foregoing by the conjunction , as carrying on what was before asserted by a further illustration and confirmation of it. And there is in them,
1. The manner of the assertion; and,
2. The proposition itself:
1. The manner of it is in these words, Without, beyond, above, all reasonable contradiction. A truth this is that cannot, that will not be gainsaid, which none will deny or oppose; as that which is evident in the light of nature, and which the order of the things spoken of doth require. All truths, especially divine truths, are such as ought not to be contradicted; and which no contradiction can evert, or change their natures, that they should not so be. But against some of them, not for want of truth, but either from want of evidence in themselves or from want of light in them unto whom they are proposed,
contradictions may arise, and they may be called into dispute or question. Thus it hath fallen out with all truths which we receive by mere supernatural revelation. The darkness of the minds of men, unable clearly to discern them and perfectly to comprehend them, will raise disputes about them, and objections against them. But some truths there are which have such an evidence in themselves, and such a suitableness unto the principles of reason and natural light, that no color of opposition can be made unto them. And if any, out of brutish affections or prejudices, do force an opposition unto them, they are to be neglected and not contended withal. Wherefore that which is here intimated is, that there are some principles of truth that are so secured in their own evidence and light, as that, being unquestionable in themselves, they may be used and improved as concessions, whereon other less evident truths may be confirmed and established. The due consideration hereof is of great use in the method of teaching, or in the vindication of any questioned truths from opposition. In all teaching, especially in matters that are controverted, it is of great advantage to fix some unquestionable principles, whence those which are less evident or more opposed may be deduced, or be otherwise influenced and confirmed. Neglect hereof makes popular discourses weak in their application; and those wherein men contend for the truth, infirm in their conclusions. This course, therefore, the apostle here useth, and resolveth his present argument into such an unquestionable principle as reason and common sense must admit of.
2. The proposition thus modified, is, That the less is blessed of the greater; that is, wherein one is orderly blessed by another, he that is blessed is therein less than, or beneath in dignity unto, him by whom he is blessed, as it is expressed in the Syriac translation. Expositors generally on this place distinguish the several sorts of benedictions that are in use and warrantable among men, that so they may fix on that concerning which the rule here mentioned by the apostle will hold unquestionably. But as unto the especial design of the apostle, this labor may be spared: for he treats only of sacerdotal benedictions; and with respect to them, the rule is not only certainly true, but openly evident. But to illustrate the whole, and to show how far the rule mentioned may be extended, we may reduce all sorts of blessings unto four heads:
(1.) There is benedictio potestativa; that is, such a blessing as consists in an actual efficacious collation on, or communication of the matter of the blessing unto, the person blessed. Thus God alone can bless absolutely. He is the only fountain of all goodness, spiritual, temporal, eternal, and so of the whole entire matter of blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it unto, or collate it on any others; which he doth as seemeth good unto him, according to the counsel of his own will. All will grant, that with respect hereunto the apostles maxim is unquestionable; God is greater than man. Yea, this kind of blessing ariseth from, or dependeth solely on, that infinite distance that is between the being or nature of God and the being of all creatures. This is Gods blessing, , an addition of good, as the Jews call it; a real communication of grace, mercy, privileges, or whatever the matter of the blessing be.
(2.) There is benedictio authoritativa. This is when men, in the name, that is, by the appointment and warranty, of God, do declare any to be blessed, pronouncing the blessings unto them whereof they shall be made partakers. And this kind of blessing was of old of two sorts:
[1.] Extraordinary, by virtue of especial immediate inspiration, or a spirit of prophecy.
[2.] Ordinary, by virtue of office and institution. In the first way Jacob blessed his sons; which he calls a declaration of what should befall them in the last days, Gen 49:1. And such were all the solemn patriarchal benedictions; as that of Isaac, when he had infallible direction as to the blessing, but not in his own mind as to the person to be blessed, Gen 27:27-29. So Moses blessed the children of Israel in their respective tribes, Deu 33:1. In the latter, the priests, by virtue of Gods ordinance, were to bless the people with this authoritative blessing:
And the LORD spake unto Moses, saying, Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee; the LORD make his face shine upon thee, and be gracious unto thee; the LORD lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them, Num 6:22-27.
The whole nature of this kind of blessing is here exemplified. It is founded in Gods express institution and command. And the nature of it consists in putting the name of God upon the people; that is, declaring blessings unto them in the name of God, praying blessings for them on his command. Wherefore the word bless is used in a twofold sense in this institution: Verse 23, Ye shall bless the children of Israel, is spoken of the priests; verse 27, I will bless them, is spoken of God. The blessing is the same, declared by the priests, and effected by God. They blessed declaratively, he efficiently. And the blessing of Melchisedec in this place seems to have a mixture in it of both these. For as it is plain that he blessed Abraham by virtue of his sacerdotal office, which our apostle principally considereth, so I make no question but he was peculiarly acted by immediate inspiration from God in what he did. And in this sort of blessing the apostolical maxim maintains its evidence in the light of nature.
(3.) There is benedictio charitativa. This is, when one is said to bless another by praying for a blessing on him, or using the means whereby he may obtain a blessing. This may be done by superiors, equals, inferiors, any or all persons mutually towards one another. See 1Ki 8:14; 1Ki 8:55-56; 2Ch 6:3; Pro 30:11. This kind of blessing, it being only improperly so, wherein the act or duty is demonstrated by its object, doth not belong unto this rule of the apostle.
(4.) There is benedictio reverentialis. Hereof God is the object. So men are said often to bless God, and to bless his holy name: which is mentioned in the Scripture as a signal duty of all that fear and love the Lord. Now this blessing of God is a declaration of his praises, with a holy, reverential, thankful admiration of his excellencies. But this belongs not at all unto the design of the apostle, nor is regulated by this general maxim, but is a particular instance of the direct contrary, wherein, without controversy, the greater is blessed of the less. It is the second sort of blessings that is alone here intended; and that is mentioned as an evident demonstration of the dignity of Melchisedec, and his pre-eminence above Abraham.
Obs. 4. It is a great mercy and privilege, when God will make use of any in the blessing of others with spiritual mercies. It is God alone who originally and efficiently can do so, who can actually and infallibly collate a blessing on any one. Therefore is he said to bless us with all spiritual blessings in heavenly things, Eph 1:3. There is no one blessing but he is the sole author and worker of it. But yet, also, he maketh use of others, severally, in various degrees of usefulness, for their communication. And this he doth, both to fill up that order of all things in dependence on himself, wherein he will be glorified; and also to make some partakers in his especial grace and favor, by using them in the collation of good things, yea, the best things, on others. For what greater privilege can any one be made partaker of, than to be an instrument in the hand of God in the communication of his grace and goodness? And a privilege it is whose exercise and improvement must be accounted for. I speak not, therefore, of them whose benedictions are euctical and charitative only, in their mutual prayers; but of such as are in some sense authoritative. Now, a man blesseth by the way of authority, when he doth it as an especial ordinance, as he is called and appointed of God thereunto. Peculiar institution gives peculiar authority. So parents bless their children and households, and ministers the church:
1. Parents bless their children in the name of the Lord several ways:
(1.) By instruction; the discharge whereof was the glory and honor of Abraham in the sight of God himself, Gen 18:17-19. For whereas the knowledge and fear of God are the greatest blessing that any one in this world can be made partaker of, he hath ordained that parents shall be instrumental in the communication of them unto their children; suitably unto that general law of nature whereby they are obliged in all things to seek their good. This being the end of the instruction which God hath appointed them to attend unto, they do therein bless them in the name of the Lord. And if parents did truly consider how they stand in the stead of God in this matter, how what they do is peculiarly in his name and by his authority, they would, it may be, be more diligent and conscientious in the discharge of their duty than they are. And if children could but understand that parental instruction is an instituted means of Gods blessing them with the principal blessing, and that whereon all others, as unto them, do much depend, whereunto the fifth commandment is express, they would with more diligence and reverence apply themselves unto the reception of it than is usual among them.
(2.) They do it by their example. The conversation and holy walking of parents is Gods ordinance whereby he blesseth their children. This is the second way of instruction, without which the former will be insufficient, yea, insignificant. Let parents take what pains they please in the teaching and instructing of their families, unless their personal walk be holy, and their lives fruitful, they will do more for their destruction than their edification. The least disorder of life persisted in, is of more prevalency to turn aside children from the ways of God, from the liking and practice of them, than a multitude of instructions are to persuade to their embracement. For, besides that we are all naturally more prone to evil than good, and a far less occasion or means will hasten us down a precipice than raise us and bear us up in the difficult course of holy obedience, instances of a life inconsistent with instructions, or not answering them, beget secret thoughts in the minds of them who are instructed that all the pains taken therein are hypocritical; than which apprehension nothing is more effectual to alienate the minds of any from the ways of God. But when mens teachings of their families are exemplified by the holiness and fruitfulness of their own lives, then are they an ordinance of God for the blessing of them. To pray, to read, to catechise, to instruct, and then to lead a life of frowardness, passion, worldly-mindedness, vain communication, and the like, is to pull down with one hand what we set up with the other; or rather, with both our hands to pull down our own houses.
(3.) By prayer for them. So David blessed his household, 2Sa 6:20. For besides the duty of prayer absolutely considered, there is in those prayers, by the appointment of God, an especial plea for and application of the promises of the covenant unto them which we ourselves have received. So it is expressed in the prayer of David, 2Sa 7:29. Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever. And I do not understand how those who do not believe in the especial interest of their children in the covenant of grace, can bless them in the name of the Lord in a due manner. These are some few heads of parental benediction; which whether the duty thereof be answered in that common custom which some even confine all parental blessings unto, in an open neglect of all the duties mentioned, and others of an alike nature, is not hard to determine.
2. Ministers bless the church. It is part of their ministerial duty, and it belongs unto their office so to do:
(1.) They do it by putting the name of God upon the church. This was the way whereby the priests blessed the people of old, Num 6:27. And this putting the name of God upon the church, is by the right and orderly celebration of all the holy ordinances of worship of his appointment. For the name of God and of Christ is upon them all; wherefore, in the orderly celebration of them the name of God is put upon the church, and it is brought under the promise of the meeting and blessing of God; as he hath spoken concerning every thing whereon he hath placed his name. This is an especial way of authoritative blessing, which can no way be discharged but by virtue of ministerial office. Only, let ministers take heed that they put not the name of a false god upon the church, by the introduction of any thing in religious worship which is not of Gods appointment.
(2.) They bless the church, in the dispensation and preaching of the word unto the conversion and edification of the souls of men. So speak the apostles concerning their preaching of the word, Act 3:26,
Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
This sending of Christ after his resurrection, was the sending of him in the ministry of the apostles and others, by the preaching of the gospel. And the end hereof is, to bless them unto whom it is preached. And it is known that all the principal spiritual blessings of God in this world are communicated unto the souls of men by the ministry of the word, and ministerial administration of the sacraments, as the only outward causes and means thereof. Herein do ministers bless the people in the name and authority of God.
(3.) They do it by the particular ministerial applications of the word unto the souls and consciences of men. This authority hath Christ given unto them. Saith he,
Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained, Joh 20:23.
I know what use hath been made of these words; that is, how they have been abused to give countenance unto the necessity of private confession of all sins unto the priests, and of their power of absolution or remission thereon. But yet the real intention of the words, and the truth that is in them, must not be waived or overlooked. It is not, therefore, the mere preaching of the word, and therein a doctrinal declaration of whose sins are remitted and whose sins are retained, according to the gospel, which men are respectively interested in by their faith or unbelief, that is here intended (the commission giving power whereunto is of a more general nature): but an especial application of the word unto the consciences of men with respect unto their sins is included therein. And this is done two ways: [1.] With respect unto the judgment of the church;
[2.] With respect unto the judgment of God.
The first is that binding or loosing which the Lord Christ hath given power for unto the ministers and guides of the church, as to the communion thereof, Mat 18:18. For by the ministerial application of the word unto the souls and consciences of men, are they to be continued in or excluded from the communion of the church; which is called the binding or loosing of them. The other respects God himself, and the sense which the conscience of a sinner hath of the guilt of sin before him. In this case the ministers of the gospel are authorized, in the name of Christ, to remit their sins; that is, so to apply the promises of mercy and grace unto their souls and consciences, as that, being received by faith, they may have peace with God. So are they authorized to remit or retain sins, according to the tenor and terms of the gospel. Not that the remission of sins absolutely doth depend on an act of office, but the release of the conscience of a sinner from the sense of guilt doth sometimes much depend upon it, rightly performed; that is, by due application of the promises of the gospel unto such as believe and repent.
(4.) How they bless the church by prayer and example, may be understood from what hath been spoken concerning those things with respect unto parents. The authority that is in them depends on Gods especial institution, which exempts them from and exalts them above the common order of mutual charitative benedictions.
(5.) They bless the people declaratively; as a pledge whereof it hath been always of use in the church, at the close of the solemn duties of its assemblies, wherein the name of God is put upon it, to bless the people by express mention of the blessing of God, which they pray for upon them. But yet, because the same thing is done in the administration of all other ordinances, and this benediction is only euctical, or by the way of prayer, I shall not plead for the necessity of it. And we may yet infer two things from hence:
Obs. 5. That those who are thus appointed to bless others in the name of God, and thereby exalted unto a pre-eminence above those that are blessed by his appointment, ought to be accordingly regarded by all that are so blessed by them. It is well if Christians do rightly consider what their duty is unto them who are appointed as a means to communicate all spiritual blessings unto them. And,
Obs. 6. Let those who are so appointed take heed lest, by their miscarriage, they prove a curse unto them whom they ought to bless. For if they are negligent in the performance of their duties in the things mentioned, much more if therewithal they put the name of any false god upon them, they are no otherwise.
Fuente: An Exposition of the Epistle to the Hebrews
without: 1Ti 3:16
the less: Heb 11:20, Heb 11:21, Gen 27:20-40, Gen 28:1-4, Gen 47:7-10, Gen 48:15-20, Gen 49:28, Num 6:23-27, Deu 32:1, 2Sa 6:20, 1Ki 8:55, 2Ch 30:27, Luk 24:50, Luk 24:51, 2Co 13:14
Reciprocal: Gen 14:19 – he blessed Gen 47:10 – General Exo 40:15 – everlasting Lev 9:22 – his hand Jos 22:6 – General 1Ch 16:2 – he blessed Isa 9:16 – led of them Luk 2:34 – blessed
Fuente: The Treasury of Scripture Knowledge
Heb 7:7. Without all contradiction means it is so evident that it cannot be successfully disputed. Blessed is from EULOGEO which Thayer defines at this place, “To invoke blessings.” In order for a good wish to have any assurance of fulfillment, it must be uttered by someone endowed with special knowledge and authority. Mel- chisedec had such qualification since he was the priest of the most high God.
Fuente: Combined Bible Commentary
Heb 7:7. And beyond all contradiction (or without any contradiction), what gives a blessing is greater, (is raised above) what receives it. The neuter of the original seems used to express the universality of the statement, and to make the truth of it depend not on the person but on the act or relation itself; and the conclusion is that Melchisedec is greater than Abraham, the possessor of the promises, for he adds even to the blessings of him who for all men and by all men is so richly blessed. The exalted founder and head of the covenant people is inferior, even in the hour of his triumph, to the still more exalted and mysterious personage who is at once priest and king.
Fuente: A Popular Commentary on the New Testament
Verse 7
Of the better; of the greater. The idea is, that Melchisedec’s blessing Abraham, as well as his receiving tithes of him, was a mark or token of his superiority to Abraham.
Fuente: Abbott’s Illustrated New Testament
7:7 And {c} without all contradiction the less is blessed of the better.
(c) He speaks of the public blessing which the priests used.