For he of whom these things are spoken - The Lord Jesus, the Messiah, to whom they had reference. The things here spoken of pertain to his office as priest; his being of the order of Melchizedek. The apostle here "assumes" it as a point concerning which there could be no dispute, that these things referred to the Lord Jesus. Those whom he addressed would not be disposed to call this in question, and his argument had conducted him to this conclusion.

Pertaineth to another tribe - To the tribe of Judah; Hebrews 7:14.

Of which no man gave attendance at the altar - The priestly office pertained only to the tribe of Levi. No one of the tribe of Judah had any part in the performance of the duties of that office. This was settled by the Jewish Law.

For he of whom these things are spoken - That is, Jesus the Messiah, spoken of in Psalm 110:4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.

For he of whom these things are spoken,.... In Psalm 110:4 and in the type of him Melchizedek, in the preceding verses; for not Melchizedek is here meant, but the Lord Jesus Christ, as appears by what follows; the antitype of Melchizedek, the Lord our righteousness, the Prince of peace, the priest of God, that lives for ever, without father, without mother, &c.

pertaineth to another tribe; the tribe of Judah, and not the tribe of Levi:

of which no man gave attendance at the altar; either of burnt offering or of incense; that is, no man waited there, or took upon him and exercised the priest's office that was of the tribe of Judah: no man might lawfully do it; Uzziah, indeed, thrust himself into the priest's office, who was of that tribe, and went into the temple and burnt incense upon the altar of incense; but then he had no right to do it, and was punished for it.

As the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law.

Pertaineth to another tribe (φυλῆς ἑτέρας μετέσχηκεν)

Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service.

Of which no man gave attendance at the altar (ἀφ' ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ)

Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altar, oClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43.

For he of whom these things are spoken pertaineth to another tribe, of which no man {f} gave attendance at the altar.

(f) Had anything to do with the altar.

7:13 For he of whom these things are spoken. Of whom an unchangeable priesthood is predicted.

Pertaineth to another tribe. All the priests of the Jewish dispensation had been of the tribe of Levi, but Christ was not of this tribe.

7:13 But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus. Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.

13. Confirming the truth that a change is made of the law (Heb 7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.

these things-(Ps 110:4).

pertaineth-Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).

another-"a different tribe" from that of Levi.

7:11-25 The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.