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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
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In the next place, as to the ground of objection: "How could He be a priest if He were not a Levite?" Having overthrown this by what had been said above, he does not even think it worth answering, but introduces it in passing. I said (he means) that the priesthood was changed, therefore also the Covenant is. And it was changed not only in its character, or in its ordinances, but also in its tribe. For of necessity it must be changed in its tribe also. How? "For the priesthood being changed [or transferred]," from tribe to tribe, from the sacerdotal to the regal tribe, that the same might be both regal and sacerdotal.
What need was there then of another priesthood? "For the priesthood being changed, there is of necessity a change of the law also." But if there must be another priest, or rather another priesthood, there must needs be also another law. This is for those who say, What need was there of a new Covenant? For he could indeed have alleged a testimony from prophecy also. "This is the covenant which I made with your fathers." But for the present he contends on the ground of the priesthood. And observe, how he says this from the first. He said, "According to the order of Melchisedec." By this he excluded the order of Aaron. For he would not have said "After the order of Melchisedec," if the other had been better. If therefore another priesthood has been brought in, there must be also another Covenant; for neither is it possible that there should be a priest, without a covenant and laws and ordinances, nor that having received a different priesthood He should use the former covenant.
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.
"For the priesthood being changed." See how skillfully he introduces the new covenant. Whenever, he says, there has been a change of the priesthood, so that it is no longer according to the order of Aaron, but a priest arises according to the order of Melchizedek, and no longer from the lineage of Levi but from the lineage of Judah (for from this lineage Christ became a priest according to the flesh), it is necessary, he says, for the law and the covenant to be changed, that is, to be altered, and for another newer one to be introduced.
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Summary
Hebrews 7:12 is a foundational statement within the Epistle to the Hebrews, succinctly articulating a profound theological truth: the necessary and divinely ordained transition from the Old Covenant to the New. It declares that the radical change in the priestly order, from the temporary Levitical system to the eternal priesthood of Jesus Christ, inherently and inevitably required a corresponding transformation in the law governing humanity's relationship with God, particularly concerning atonement and access to His presence. This verse underscores the absolute necessity of Christ's superior ministry for true and lasting salvation.
Context
Literary Context
Hebrews 7:12 is a climactic declaration within the author's intricate and sustained argument for the superiority of Jesus Christ's priesthood over the Levitical priesthood. Chapters 5 and 6 introduce Christ as a High Priest "after the order of Melchizedek," a mysterious figure from Genesis 14. Chapter 7 meticulously develops this theme, arguing that Melchizedek's unique, non-Levitical priesthood foreshadows Christ's eternal and perfect ministry. The author highlights Melchizedek's superiority by noting that Abraham, the patriarch from whom Levi (and thus the Aaronic priesthood) descended, paid tithes to Melchizedek. The argument culminates in Hebrews 7:11, which explicitly states that if perfection could have been achieved through the Levitical priesthood, there would have been no need for a different kind of priest to arise. This sets the stage for the logical conclusion presented in verse 12, demonstrating that the change in priesthood is not an arbitrary shift but a divine imperative born of the Levitical system's inherent limitations.
Historical & Cultural Context
The Epistle to the Hebrews was written to a community of Jewish Christians, likely facing persecution or social pressure, who were tempted to revert to the familiar practices of Judaism, including the temple rituals and the Levitical sacrificial system. For these believers, the Levitical priesthood and the Mosaic Law were deeply ingrained in their identity and spiritual heritage. The author's argument directly addresses their understanding of salvation and worship, challenging their reliance on an earthly, temporary system. The concept of a changing law or priesthood would have been revolutionary and potentially unsettling to those steeped in the traditions of the Torah. The author's emphasis on "necessity" (anánkē) underscores that this change was not a human innovation but a divine fulfillment of God's redemptive plan, designed to bring about a more perfect and lasting access to God than the Old Covenant could provide.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Primarily, it asserts the Superiority of Christ's Priesthood, demonstrating that His Melchizedekian order is not merely an alternative but a divinely appointed replacement for the Levitical system, capable of achieving what the former could not: perfect atonement and sanctification. Secondly, it highlights the Interconnectedness of Priesthood and Law, revealing that the Mosaic Law, particularly its sacrificial and ceremonial aspects, was intrinsically tied to the Levitical priesthood. A change in one necessarily entailed a change in the other, leading to the Inauguration of a New Covenant. This new covenant, mediated by Christ, operates under a superior law, offering a "better hope" (Hebrews 7:19) and direct access to God's presence, fulfilling the limitations of the old system and providing a permanent solution to sin, as foreshadowed by the very nature of God's redemptive plan throughout salvation history.
Exposition and Analysis
Key Word Analysis
This term refers to the sacred office and function of a priest. In the context of Hebrews, it specifically denotes the Levitical priesthood established under the Mosaic Law, which involved hereditary succession, temple service, and the offering of animal sacrifices for the sins of the people. The author argues that this human, temporary, and imperfect system has been superseded by Christ's eternal and perfect priesthood.
This verb signifies a transfer, exchange, or removal. It implies a fundamental alteration or transposition, not merely a minor adjustment. When applied to the priesthood, it means the entire system has been disestablished and replaced. This change is presented as a divine act, indicating that the old order has been set aside by God Himself to make way for a new and superior arrangement.
This word conveys the idea of compulsion, inevitability, or divine imperative. The change was not arbitrary or optional but absolutely required by God's perfect plan. The limitations of the Levitical system, its inability to truly perfect the worshiper or provide lasting atonement, made a fundamental change unavoidable if humanity was to achieve genuine reconciliation with God.
Verse Breakdown
"For the priesthood being changed,"
This opening clause establishes the premise of the verse. The Greek verb metatíthēmi (changed) indicates a complete transfer or removal of the Levitical priesthood. This change is not a mere modification but a fundamental shift in the very nature of how humanity approaches God, moving from a system based on human lineage and repeated animal sacrifices to one centered on the divine, eternal Son.
"there is made of necessity"
This phrase highlights the divine imperative behind the change. The Greek anánkē (necessity) underscores that this was not an arbitrary decision but a logical and unavoidable consequence of the old system's inability to achieve perfection. God's perfect plan for salvation required a new and better way, as the old covenant, tied to the Levitical priesthood, could not ultimately deal with sin or provide full access to God.
"a change also of the law."
This is the profound conclusion drawn from the premise. The "change of the law" (Greek: metáthesis nómou) refers to the disestablishment or transformation of the Mosaic Law, particularly its ceremonial and sacrificial aspects that were inextricably linked to the Levitical priesthood. Since the priesthood that administered those laws has been superseded, the legal framework itself must also be transformed or fulfilled, making way for the superior provisions of the New Covenant. This does not imply the abolition of God's moral standards but a shift in the means by which humanity approaches God and receives atonement.
Literary Devices
Hebrews 7:12 employs several key literary devices to convey its powerful message. The primary device is Logical Deduction, presenting a clear cause-and-effect relationship: because the priesthood has changed, a change in the law is a necessary consequence. This forms a crucial step in the author's overarching Theological Argument for the superiority of Christ and the New Covenant. The verse also utilizes Conciseness to deliver a profound theological truth in a remarkably compact statement, making it memorable and impactful. Furthermore, there is an implicit Contrast between the old, imperfect Levitical system and the new, perfect Melchizedekian order of Christ, which underpins the entire chapter's discussion.
Theological and Thematic Connections
Hebrews 7:12 is a pivotal theological statement that undergirds the entire argument of the Epistle to the Hebrews. It asserts that the transition from the Levitical priesthood to the eternal priesthood of Jesus Christ is not merely an upgrade but a fundamental shift that necessitates a new legal framework for humanity's relationship with God. The old covenant, with its laws and sacrificial system, was intrinsically tied to the Levitical priesthood and, by its very nature, could not bring about perfect cleansing or lasting access to God. Christ's perfect, once-for-all sacrifice, offered by a High Priest who lives forever, inaugurates a superior covenant and a new way of approaching God, one based on grace and faith rather than ritual and lineage. This verse thus clarifies that the New Covenant is not merely an addendum to the Old but a fulfillment and replacement of its temporary provisions, offering a complete and permanent solution to the problem of sin and alienation from God.
Reflection and Application
Hebrews 7:12 offers immense assurance and freedom for believers today, profoundly shaping our understanding of salvation and our access to God. It signifies that our relationship with God and the forgiveness of sins are not dependent on adherence to the intricate rituals, dietary laws, or animal sacrifices of the Old Covenant, which could never truly take away sins or perfect the worshiper. Instead, our salvation rests entirely on the finished, perfect, and eternal work of Jesus Christ, our great High Priest. His single, perfect sacrifice has inaugurated a new and better covenant, making direct, confident, and unhindered access to God's presence possible for all who believe. This verse reminds us that we live under grace, not under the limitations and shadows of the Mosaic Law, because Christ has fulfilled its righteous requirements and ushered in a superior way of reconciliation, enabling us to draw near to God with full assurance of faith (Hebrews 10:22). We are called to live in the freedom and confidence that comes from knowing our High Priest has secured our eternal redemption.
Questions for Reflection
FAQ
What does "the priesthood being changed" mean in practical terms?
In practical terms, "the priesthood being changed" means that the Levitical system, which involved priests from the tribe of Levi (specifically the lineage of Aaron) offering animal sacrifices in the temple according to the Mosaic Law, has been superseded. This system was temporary and imperfect, requiring repeated sacrifices because it could not fully cleanse sins or bring worshipers to perfection. The change refers to the establishment of Jesus Christ's priesthood, which is "after the order of Melchizedek" (Hebrews 7:17). Christ, as our High Priest, offered Himself as the perfect, once-for-all sacrifice, thereby fulfilling and rendering the Levitical system obsolete. This new priesthood provides a permanent and complete solution for sin and grants direct access to God.
Why was a "change also of the law" necessary if the priesthood changed?
The Mosaic Law, particularly its ceremonial and sacrificial components, was inextricably linked to the Levitical priesthood. The laws concerning sacrifices, temple worship, and purification rituals were administered by the Levitical priests. If the priesthood itself was found to be insufficient for bringing perfection and was therefore changed by God, then the legal framework that supported and governed its functions also had to change. The author of Hebrews argues that the old law was a "shadow of the good things to come" (Hebrews 10:1), not the reality itself. With the advent of Christ, the reality arrived, making the shadow unnecessary. This change in law does not abolish God's moral standards but fulfills the old covenant's requirements and ushers in a new covenant based on Christ's perfect sacrifice and a superior way of relating to God.
Does this verse mean the Old Testament Law is completely irrelevant for Christians?
No, it does not mean the Old Testament Law is completely irrelevant, but it clarifies its role and fulfillment. Hebrews 7:12 primarily refers to the ceremonial and sacrificial aspects of the Mosaic Law, which were intrinsically tied to the Levitical priesthood and pointed forward to Christ. These aspects have been fulfilled and superseded by Christ's perfect work. However, the moral principles and ethical commands of the Old Testament Law, which reflect God's unchanging character, remain foundational for Christian living. Jesus Himself stated that He "did not come to abolish the Law or the Prophets but to fulfill them" (Matthew 5:17). Christians are no longer under the condemnation or ritualistic demands of the Mosaic Law but are called to live by the Spirit, fulfilling the righteousness of the law through love (Romans 8:4).
Christ-Centered Fulfillment
Hebrews 7:12 stands as a powerful testament to the Christ-centered nature of God's redemptive plan. The "change of the priesthood" finds its ultimate and perfect fulfillment in Jesus Christ, who is not merely a priest but the eternal, sinless Son of God, appointed by divine oath as a High Priest "forever after the order of Melchizedek" (Hebrews 7:21). This unique priesthood, unlike the temporary Levitical one, is "unchangeable" (Hebrews 7:24), meaning Christ's ministry on our behalf is permanent and perpetually effective. Consequently, the "change also of the law" signifies that the Mosaic Law, with its sacrificial demands and ceremonial rituals, has been fulfilled in Christ. He is the Lamb of God who takes away the sin of the world (John 1:29), the ultimate sacrifice that perfects those who draw near (Hebrews 10:14). Through His death and resurrection, Christ inaugurated a "new covenant" (Hebrews 8:8), establishing a superior way for humanity to approach God, not through the blood of animals or the mediation of human priests, but directly through His own shed blood, granting us bold access to the throne of grace (Hebrews 4:16). Thus, Hebrews 7:12 beautifully encapsulates how Christ is the culmination of all God's promises, the perfect High Priest, and the living embodiment of the new and better way to God.