7:10 7:10

Hebrews 7:11

7:12 7:12

Bible Versions

¶ If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
If {G1487}{G3303} therefore {G3767} perfection {G5050} were {G2258} by {G1223} the Levitical {G3020} priesthood {G2420},(for {G1063} under {G1909} it {G846} the people {G2992} received the law {G3549},) what {G5101} further {G2089} need {G5532} was there that another {G2087} priest {G2409} should rise {G450} after {G2596} the order {G5010} of Melchisedec {G3198}, and {G2532} not {G3756} be called {G3004} after {G2596} the order {G5010} of Aaron {G2}?
Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon?
Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear—one in the order of Melchizedek and not in the order of Aaron?
Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?

Commentary on Hebrews 7:11 KJV

Hebrews 7:11 poses a foundational rhetorical question that challenges the sufficiency of the Old Covenant's Levitical priesthood. The author's aim is to demonstrate the absolute necessity and superiority of Jesus Christ's priesthood, which operates "after the order of Melchisedec," thereby ushering in a new and perfect way of salvation.

Context

This verse is part of a larger argument in Hebrews (chapters 5-10) concerning the priesthood of Jesus Christ. The audience, likely Jewish Christians, was familiar with the central role of the Levitical priesthood and the Mosaic Law in their religious life. Under this system, priests from the tribe of Levi mediated between God and Israel, offering sacrifices for sins according to the Law. The author's point is that if this system could achieve "perfection" – complete and final atonement, reconciliation, and access to God – then there would be no logical reason for God to introduce a different kind of priest, one not from the lineage of Aaron but "after the order of Melchisedec." The mysterious figure of Melchisedec, introduced in Genesis 14 and later referenced in Psalm 110, predates the Levitical priesthood and is presented as a type of Christ, a priest-king without recorded genealogy or end of days, signifying an eternal priesthood.

Key Themes

  • The Imperfection of the Old Covenant: The verse strongly implies that the Levitical priesthood and the Law it administered were not designed to bring about ultimate "perfection" (Greek: teleiosis), meaning a full and final completion of God's redemptive plan or perfect access to Him. Their function was temporary and preparatory, highlighting sin but not providing a permanent solution for it. The repeated sacrifices and changing priests underscored their inability to truly cleanse or perfect the worshiper, as seen in Hebrews 10:4.
  • The Necessity of a New Priesthood: The very existence of a prophecy (Psalm 110:4) about a priest "after the order of Melchisedec" signifies that the Aaronic priesthood was insufficient. God Himself foresaw and provided for a superior, eternal priesthood.
  • The Superiority of Christ's Priesthood: The "other priest" is unequivocally Jesus Christ. His priesthood, being after the order of Melchisedec, is superior because it is eternal, unchangeable, and based on His resurrected life, rather than on a mortal lineage or a law that could not perfect. This transition from the Levitical to the Melchizedekian priesthood signifies a change in the Law itself, leading to a new and better covenant.

Linguistic Insights

The term "perfection" (Greek: teleiosis) is crucial here. It doesn't refer to moral flawlessness of the priests themselves, but to the ability of the system to bring worshipers to their ultimate goal: full reconciliation with God and complete cleansing from sin. The Levitical system could only provide a temporary covering, not a final and absolute removal of sin, which is why repeated sacrifices were necessary. Only Christ's singular, perfect sacrifice achieves this perfecting work (Hebrews 10:14).

Practical Application

Hebrews 7:11 offers profound assurance to believers today. It underscores that:

  • Our Salvation is Complete: We do not rely on an imperfect, temporary system but on the perfect, eternal priesthood of Jesus Christ. His work on the cross was once-for-all and fully sufficient for our salvation and sanctification.
  • Direct Access to God: Because Christ is our High Priest, we no longer need human intermediaries or ritualistic sacrifices to approach God. We can draw near to God with confidence, knowing that Christ has opened the way.
  • Freedom from Legalism: This verse highlights the transition from a covenant based on law and ritual to one based on grace and faith in Christ's finished work. Believers are free from the burden of trying to achieve perfection through adherence to an old system that was never intended to provide it.
Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

  • Hebrews 8:7

    For if that first [covenant] had been faultless, then should no place have been sought for the second.

  • Galatians 2:21

    I do not frustrate the grace of God: for if righteousness [come] by the law, then Christ is dead in vain.

  • Hebrews 7:17

    For he testifieth, Thou [art] a priest for ever after the order of Melchisedec.

  • Hebrews 7:19

    For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God.

  • Hebrews 8:10

    For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

  • Hebrews 8:13

    In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

  • Hebrews 7:21

    (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:)
 Back

Search Scripture