TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 7:11–28. His three-level outline is real structure in the source text, so it is rendered as structure.
Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb 7:11, Heb 7:12, etc. Here,
I.It is asserted that perfection could not come by the Levitical priesthood and the law.
They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.
II.That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.
III.It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.
IV.It is not only asserted, but proved, that the priesthood and law are changed, Heb 7:13, Heb 7:14.
The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.
1.There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb 7:14. This change of the family shows a real change of the law of the priesthood.
2.There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.
3.There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb 7:18, Heb 7:19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.
4.There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb 7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.
5.There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.
6.There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton - an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost - in all times, in all cases, in every juncture - all who come to God by him, Heb 7:25. So that here is a manifest alteration much for the better.
7.There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb 7:26-28. Here observe,
(1.)Our case, as sinners, needed a high priest to make satisfaction and intercession for us.
(2.)No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father.
(3.)The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genesthē ho Theos alēthēs - Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in Heb 7:27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator - a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not today, yet if he knew he might be in such circumstances as to need it tomorrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.
Historical interpretation
Six Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"For under it the people have received the Law [or have been legislated for]." What is "under it"? Ordereth itself by it; through it does all things. You cannot say that it was given to others, "the people under it have received the law," that is, have used it, and did use it. You cannot say indeed that it was perfect, it did not govern the people; "they have been legislated for upon it," that is, they used it.
"If therefore" (he says) "perfection were by the Levitical priesthood." Having spoken concerning Melchisedec, and shown how much superior he was to Abraham, and having set forth the great difference between them, he begins from this point forward to prove the wide difference as to the covenant itself, and how the one is imperfect and the other perfect. However he does not even yet enter on the matters themselves, but first contends on the ground of the priesthood, and the tabernacle. For these things would be more easily received by the unbelieving, when the proof was derived from things already allowed, and believed.
He had shown that Melchisedec was greatly superior both to Levi and to Abraham, being to them in the rank of the priests. Again he argues from a different point. What then is this? Why (he says) did he not say, "after the order of Aaron"? And observe, I pray you, the great superiority of his argument. For from the very circumstance which naturally excluded His priesthood, viz. that He was not "after the order of Aaron," from that he establishes Him, and excludes the others. For this is the very thing that I say (he declares); why has He "not been made after the order of Aaron"?
And the saying "what further need" has much emphasis. For if Christ had been "after the order of Melchisedec" according to the flesh, and then afterwards the law had been introduced, and all that pertained to Aaron, one might reasonably say that the latter as being more perfect, annulled the former, seeing that it had come in after it. But if Christ comes later, and takes a different type, as that of His priesthood, it is evident that it is because those were imperfect. For (he would say) let us suppose for argument's sake, that all has been fulfilled, and that there is nothing imperfect in the priesthood. "What need" was there in that case that He should be called "after the order of Melchisedec and not after the order of Aaron"? Why did He set aside Aaron, and introduce a different priesthood, that of Melchisedec? "If then perfection," that is the perfection of the things themselves, of the doctrines, of life, "had been by the Levitical priesthood."
And observe how he goes forward on his path. He had said that He was "after the order of Melchisedec," implying that the priesthood "after the order of Melchisedec" is superior: for he was far superior. Afterwards he shows this from the time also, in that He was after Aaron; evidently as being better.
The mystery of the divine plan is worthy of admiration: as Christ the Lord, eternal king as he is, was styled our high priest, so the tribe of Judah, which was formerly kingly, attained the priesthood through the Lord.
If the priesthood according to the law contained perfection, he is saying, on the grounds that through it everything according to the law was fulfilled, why is the giving of another one intended? Why on earth is the promise made to give it not according to the order of Aaron but according to the order of Melchizedek? Actually, all the law’s requirements were fulfilled in the former one: it offered sacrifices, it gave purification from defilement, through it the commandments about festivals were fulfilled, the text says, “for under it the people received the law.”After thus demonstrating the change of priesthood, he shows also the cessation of the law. The law was liked to the priesthood; so with priesthood coming to an end, the law also suffered the same fate.
When I compare the impoverishment of my insufficiency with the greatness of the gift I have received, I too should cry out in those words of the prophet, “Lord, I have heard your word and was afraid; I have considered your works and trembled.” What indeed could instill as much anxiety and fear as labor for the frail, elevation for the lowly, dignity for the undeserving? Yet we do not despair or give up, since we do not depend on ourselves but on the one “who works in us.” … So we have chanted with one voice the psalm of David, dearly beloved, not for our own exaltation but for the glory of Christ the Lord.He it is of whom it was said in prophetic manner, “You are a priest for ever after the order of Melchizedek,” that is to say, “not according to the order of Aaron,” whose priesthood passed down through the descent of his offspring and was a temporary ministry that ceased with the law of the Old Testament, but “after the order of Melchizedek,” in whom the office of eternal high priest was prefigured. Since there is no mention of the parents he came from, he must be understood as standing for the one “whose genealogy cannot be told.”
Finally, since the mystery of this divine priesthood also extends to its implementation by people, it does not pass down through the course of generations. It is not what flesh and blood have created that is chosen. Rather, the privileges of paternity give way, and the social positions of families are disregarded, as the church accepts for its rulers those whom the Holy Spirit has prepared. Among the people of God’s adoption, which is priestly and kingly when taken as a whole, the prerogative of earthly lineage does not obtain the anointing.
When Melchizedek had shown that he was superior to Levi and the priests, indeed even to the patriarch Abraham himself, he then demonstrated that this priesthood of the New Testament is superior to the Old, and that the new covenant is more perfect than the old covenant.If the Levitical priesthood had not been perfect, he says, what need was there for Christ to rise not according to the order of Aaron, who was also of the Levitical priesthood? But did he not need to rise according to the order ofMelchizedek? Is it not evident that this happened because of the imperfection, he says, through the Levitical priesthood?
"for the people were constituted by it." For if the Levitical priesthood were perfect, it was necessary for Christ to arise from the lineage of Aaron, especially, he says, that the people are constituted to this Levitical priesthood, that is, to be used by it, to be arranged under it, to be led by it. Why then was it removed? Clearly because it was weak.
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Summary
Hebrews 7:11 poses a pivotal rhetorical question that challenges the efficacy of the Old Covenant's Levitical priesthood. The author argues that if this system, under which the Mosaic Law was administered, could truly bring about ultimate "perfection"—complete reconciliation and access to God—then there would have been no divine imperative for a new and different kind of priest to arise, one not from the established Aaronic lineage but "after the order of Melchisedec." This verse thus sets the stage for demonstrating the absolute necessity and profound superiority of Jesus Christ's priesthood, which alone ushers in a new and perfect way of salvation.
CONTEXT
Literary Context: This verse serves as a crucial hinge in the author's extended argument regarding the superiority of Jesus's high priesthood, which spans Hebrews chapters 5-10. Having introduced the mysterious figure of Melchizedek in Hebrews 5:6 and then pausing for a stern warning against apostasy in Hebrews 6, the author returns to Melchizedek in Hebrews 7:1-10. There, he establishes Melchizedek's preeminence over Abraham and, by extension, over the Levitical priesthood which descended from Abraham. Hebrews 7:11 then leverages this established superiority to pose a direct challenge to the sufficiency of the Levitical system, leading into the profound implications of a change in priesthood—and thus a change in the Law itself—in Hebrews 7:12-19.
Historical & Cultural Context: The original audience of the Epistle to the Hebrews was primarily Jewish Christians, deeply steeped in the traditions and theological framework of the Old Covenant. For them, the Levitical priesthood, with its hereditary succession from Aaron, and the Mosaic Law were divinely ordained and central to their understanding of God's relationship with Israel. The temple rituals, sacrifices, and the role of the priests were the established means of approaching God and seeking atonement. The concept of "perfection" (Greek: teleiosis) would have been understood in terms of achieving full reconciliation, complete cleansing from sin, and unhindered access to God through the prescribed Old Covenant rituals. The author's argument, positing the inadequacy of this cherished system and the necessity of a new, non-Aaronic priesthood, would have been revolutionary, potentially unsettling, and required careful theological persuasion to demonstrate its divine origin and superior efficacy.
Key Themes:
Exposition and Analysis
Key Word Analysis
This term (G5050) refers to the act of completion, consummation, or the bringing to an intended end. In the context of Hebrews 7:11, it does not denote moral flawlessness of the priests themselves, but rather the ability of the Levitical system as a whole to accomplish God's ultimate redemptive purpose—to make worshipers truly perfect in their standing before God, fully cleansed from sin, and granted unhindered access to His presence. The rhetorical question implies that the Levitical system, with its repeated sacrifices and temporary nature, could not achieve this final, absolute state of reconciliation.
This adjective (G3020) directly pertains to the tribe of Levi, from whom the priests of the Old Covenant were drawn, specifically the descendants of Aaron. Its inclusion highlights the established, hereditary, and divinely ordained (under the Mosaic Law) nature of the priesthood that the author is now challenging as insufficient for ultimate "perfection."
This noun (G5010) signifies a regular arrangement, fixed succession, or official dignity. When applied to Melchizedek ("after the order of Melchisedec"), it denotes a distinct, divinely appointed pattern or type of priesthood that is fundamentally different from and superior to the Aaronic lineage and its prescribed regulations. It implies a unique, non-hereditary, and eternal priestly office.
Verse Breakdown
"If therefore perfection were by the Levitical priesthood,"
This opening conditional clause sets the premise for the entire argument. The "if" (G1487, ei) here introduces a condition that the author intends to demonstrate as false. The implication is clear: the Levitical priesthood, despite its divine origin and vital role, was not designed to bring about ultimate "perfection"—the full and final reconciliation of humanity with God and complete cleansing from sin.
"(for under it the people received the law,)"
This parenthetical explanation (introduced by G1063, gár, meaning "for" or "because") clarifies the deep connection between the Levitical priesthood and the Mosaic Law. The priesthood was the operational arm of the Law, the means through which its rituals, sacrifices, and regulations were administered to the people. Therefore, the Law's efficacy in bringing perfection was intrinsically linked to the priesthood that served it.
"what further need [was there] that another priest should rise after the order of Melchisedec,"
This is the core rhetorical question. If the existing Levitical system could truly perfect, there would be no logical or theological justification for God to introduce a completely different kind of priest. The very existence of a prophecy (referring to Psalm 110:4) about a priest "after the order of Melchisedec" serves as irrefutable proof that the Levitical system was inherently limited. The word "another" (G2087, héteros) emphasizes a priest of a different kind, not merely a different individual within the same order.
"and not be called after the order of Aaron?"
This concluding phrase reinforces the stark contrast. The new, necessary priest is explicitly not of the Aaronic order, highlighting a fundamental shift away from the old system and its inherent limitations. This distinction underscores the radical nature of the change God has inaugurated.
Literary Devices
The author masterfully employs several literary devices to construct a compelling argument in Hebrews 7:11. The most prominent is the Rhetorical Question, which frames the entire verse. By asking "what further need [was there] that another priest should rise... and not be called after the order of Aaron?" the author doesn't seek an answer but rather compels the audience to acknowledge the obvious: if perfection were attainable through the Levitical system, a new priesthood would be utterly superfluous. This device powerfully underscores the inadequacy of the old covenant. Closely related is the use of Contrast, specifically between the "Levitical priesthood" (associated with the "order of Aaron") and "another priest" (after the "order of Melchisedec"). This sharp juxtaposition highlights the fundamental difference in nature and efficacy between the two priestly systems, emphasizing the superiority and necessity of the new. Finally, the parenthetical clause "(for under it the people received the law,)" functions as an Explanatory Parenthesis, providing crucial context and grounding for the rhetorical question. It reminds the audience that the Levitical priesthood was the very conduit through which the Mosaic Law was administered, thus linking the priesthood's efficacy directly to the Law's ability to perfect.
Theological and Thematic Connections
Hebrews 7:11 is a theological linchpin, asserting that the Old Covenant, though divinely instituted, was never intended to be the ultimate means of achieving perfect reconciliation with God. Its inability to bring about "perfection"—a full and final cleansing from sin and unhindered access to God's presence—necessitated a fundamental change. This verse highlights God's progressive revelation and redemptive plan, demonstrating that the Law and the Levitical priesthood served a temporary, preparatory role, designed to reveal sin and point towards the coming of a superior High Priest who could truly perfect. The very prophecy of a priest "after the order of Melchisedec" (from Psalm 110:4) signaled that the Aaronic priesthood, despite its significance, was not God's final answer.
Reflection and Application
Hebrews 7:11 offers profound assurance and liberation for believers today. It underscores that our salvation and standing before God are not dependent on an imperfect, temporary system of rituals, sacrifices, or human effort, but entirely on the perfect, eternal priesthood of Jesus Christ. This means we are no longer bound by the limitations of the Old Covenant, which could only temporarily cover sins and required continuous, repeated offerings. Instead, Christ's once-for-all sacrifice and His ongoing intercession as our High Priest provide complete and final cleansing, granting us direct, confident access to God's throne of grace. This truth frees us from the burden of legalism, reminding us that we are perfected not by our adherence to a set of rules, but by faith in Christ's finished work, allowing us to live in the security of His accomplished redemption.
Questions for Reflection
FAQ
What does "perfection" mean in the context of Hebrews 7:11?
In this context, "perfection" (Greek: teleiosis) does not refer to the moral flawlessness of the priests themselves, but rather to the ability of the Levitical system as a whole to bring about ultimate reconciliation, complete cleansing from sin, and perfect, unhindered access to God. The author argues that the Levitical priesthood, with its repeated sacrifices and temporary nature, could not achieve this final, absolute state of perfection or fully bring worshipers to their intended goal of complete union with God. It could only provide a temporary covering for sins, necessitating a continuous cycle of offerings, as seen in Hebrews 10:1-4.
Why is Melchizedek so important to the argument in Hebrews 7?
Melchizedek, introduced in Genesis 14 and later referenced in Psalm 110:4, is crucial because he predates the Levitical priesthood and is presented as a unique, king-priest figure without recorded genealogy or end of days. This makes him a powerful "type" or foreshadowing of Christ. His priesthood is not based on lineage or a temporary law, signifying a superior, eternal "order" that is fundamentally different from the Aaronic priesthood. The very prophecy of a priest "after the order of Melchisedec" in Psalm 110:4 demonstrates God's foreknowledge that the Levitical system would be insufficient, thus necessitating a new and better priesthood—that of Jesus Christ.
Christ-Centered Fulfillment
Hebrews 7:11 finds its ultimate and glorious fulfillment in Jesus Christ. The rhetorical question posed by the author is answered definitively by the person and work of Jesus. He is the "another priest" who rose "after the order of Melchisedec," precisely because the Levitical priesthood could not bring about true perfection. Jesus's priesthood is not based on a temporary, earthly lineage but on the power of an indestructible life (Hebrews 7:16). As our High Priest, He offered a single, perfect, and eternally effective sacrifice for sins (Hebrews 9:12), thereby perfecting forever those who are being sanctified (Hebrews 10:14). Unlike the many mortal Levitical priests, Jesus holds His priesthood permanently, having no need to be replaced, and is therefore able to save completely those who draw near to God through Him, since He always lives to intercede for them (Hebrews 7:24-25). Thus, Jesus is the surety of a better covenant (Hebrews 7:22), bringing the true and lasting perfection that the Old Covenant could only foreshadow.