Hebrews 7:18

KJV

For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

KJV (with Strong's)

For {G1063} there is {G1096} verily {G3303} a disannulling {G115} of the commandment {G1785} going before {G4254} for {G1223} the weakness {G772} and {G2532} unprofitableness {G512} thereof {G846}.

Complete Jewish Bible

Thus, on the one hand, the earlier rule is set aside because of its weakness and inefficacy

Berean Standard Bible

So the former commandment is set aside because it was weak and useless

American Standard Version

For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness

Commentary

### SUMMARY
Hebrews 7:18 articulates a pivotal theological declaration: the preceding commandment, specifically the Mosaic Law tied to the Levitical priesthood, is being set aside or annulled. This abrogation is presented not as a flaw in God's original intent, but as a necessary consequence of the Law's inherent limitations—its "weakness" and "unprofitableness"—in bringing about ultimate perfection and true reconciliation with God. This verse thus marks a decisive transition from the old covenant system to the superior and eternally effective new covenant established through Jesus Christ.

### CONTEXT
* **Literary Context:** This verse is situated within the broader argument of Hebrews chapters 7-10, which meticulously establishes the superiority of Jesus Christ's high priesthood, modeled after Melchizedek, over the Aaronic (Levitical) priesthood. The immediate preceding verses, [Hebrews 7:11-17](/hebrews/7-11-17 "The Necessity of a New Priesthood"), lay the groundwork by arguing that if perfection could have been achieved through the Levitical priesthood and the Law it upheld, there would have been no need for a new priest to arise, one not according to the law of carnal commandment but according to the power of an endless life. Verse 18 then provides the logical conclusion and theological justification for this shift: the old system, being insufficient, must be annulled. This sets the stage for the subsequent declaration in [Hebrews 7:19](/hebrews/7-19 "The Law Made Nothing Perfect") that "the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God." The author is building a cumulative case for Christ's supremacy, demonstrating why the old covenant *had* to be superseded.
* **Historical & Cultural Context:** The epistle to the Hebrews was written to Jewish Christians who were likely facing persecution and perhaps contemplating a return to Judaism and its familiar rituals. For these believers, the Mosaic Law and the Levitical priesthood were foundational to their religious identity and understanding of God's relationship with humanity. The temple, its sacrifices, and the priestly lineage were central to their worship and national identity. To suggest that the Law was "disannulled" or "weak" would have been a profoundly challenging and potentially scandalous statement. The author's task was to demonstrate, using Old Testament types and prophecies, that the very Law they revered pointed forward to a greater reality in Christ, and that the old system was never intended to be the final means of salvation. The cultural understanding of covenants, sacrifice, and priestly mediation was deeply ingrained, making the author's detailed theological argument about Christ's superior covenant and priesthood critically important for his audience to grasp and embrace.
* **Key Themes:** Hebrews 7:18 contributes significantly to several major theological themes within the epistle. Firstly, it underscores the **inadequacy of the Old Covenant**, particularly its ceremonial aspects and the Levitical priesthood, to bring about perfect reconciliation with God. The Law, while holy and good in its divine origin ([Romans 7:12](/romans/7-12 "The Law is Holy, Just, and Good")), was inherently "weak" and "unprofitable" in its ability to truly justify or sanctify. Secondly, it highlights the **necessity of a New Covenant**, which provides a "better hope" ([Hebrews 7:19](/hebrews/7-19 "The Bringing in of a Better Hope")) and superior access to God. This new covenant is inaugurated by Jesus Christ, whose priesthood is "after the order of Melchizedek" ([Hebrews 7:17](/hebrews/7-17 "Christ's Priesthood After the Order of Melchizedek")), signifying a departure from the Levitical system. Thirdly, the verse implicitly points to the **supremacy of Christ's work**, emphasizing that His single, perfect sacrifice and eternal priesthood are the ultimate fulfillment of God's redemptive plan, rendering the repetitive and temporary sacrifices of the old system obsolete ([Hebrews 10:1-4](/hebrews/10-1-4 "The Law Cannot Perfect")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **disannulling (Greek, _athétēsis'_):** This term, derived from `ἀθετέω`, signifies cancellation, revocation, or the act of putting something away. In this context, it implies a decisive and deliberate act of setting aside or rendering invalid, emphasizing that the "commandment going before" is no longer operative in the same way.
* **commandment (Greek, _entolḗ'_):** From `ἐντέλλομαι`, this refers to an injunction or an authoritative prescription. Here, it specifically denotes the Mosaic Law, particularly those aspects related to the ceremonial and priestly system, which prescribed the rituals and functions of the old covenant.
* **weakness (Greek, _asthenḗs'_):** From `Α` (negative particle) and the base of `σθενόω`, this word describes a state of being strengthless, impotent, or without inherent power. It does not imply moral failing of the Law itself, but rather its inability to achieve ultimate spiritual perfection or to truly justify humanity before God.
* **unprofitableness (Greek, _anōphelḗs'_):** From `Α` (negative particle) and the base of `ὠφέλιμος`, this term means uselessness or inutility. It underscores that the old system, despite its divine origin, was ultimately unbeneficial in providing the lasting righteousness and perfect access to God that humanity needed.

#### Verse Breakdown
* **"For there is verily a disannulling of the commandment going before":** The particle "For" (G1063, _gár_) introduces the reason or explanation for the preceding discussion about the change in priesthood. "Verily" (G3303, _mén_) adds emphasis, affirming the truth of the statement. The core assertion is the "disannulling" (G115, _athétēsis_), a decisive cancellation or setting aside, of the "commandment going before" (G1785, _entolḗ_ G4254, _proágō_). This refers to the Mosaic Law, particularly its ceremonial and priestly aspects, which preceded the new covenant and was foundational to the old covenant system. The implication is a divine act of revocation.
* **"for the weakness and unprofitableness thereof.":** This clause provides the crucial justification for the disannulling. The preposition "for" (G1223, _diá_) indicates the cause or reason. The Law is deemed "weakness" (G772, _asthenḗs_) and "unprofitableness" (G512, _anōphelḗs_). This does not mean the Law was flawed in its origin or morally corrupt, but rather that it was inherently powerless and ineffective in achieving its ultimate purpose: to make humanity perfect and bring them into full, lasting communion with God. It could reveal sin but not remove it definitively; it could provide temporary atonement but not eternal justification. The pronoun "thereof" (G846, _autós_) refers back to "the commandment going before," clarifying that its limitations necessitated its abrogation.

#### Literary Devices
The author employs several literary devices to convey his message with clarity and force. **Causality** is central, as the verse explicitly states the *reason* ("for the weakness and unprofitableness thereof") for the "disannulling of the commandment." This causal link strengthens the theological argument, presenting the abrogation not as arbitrary but as a logical necessity. **Contrast** is implicitly present, setting the "commandment going before" (the old covenant) against the "better hope" (the new covenant) that is soon to be introduced, highlighting the former's deficiencies. The use of strong, definitive terms like "**disannulling**," "**weakness**," and "**unprofitableness**" adds a sense of **emphatic declaration**, underscoring the finality and justification of the shift from the old order to the new. This precise and decisive language serves to persuade the audience of the divine imperative behind the change.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 7:18 stands as a foundational statement for understanding the nature of the New Covenant and the finished work of Christ. It asserts that the Mosaic Law, particularly its ceremonial and priestly components, was never intended to be the ultimate means of salvation or perfection. Its purpose was preparatory, revealing sin and pointing to the need for a greater sacrifice and a perfect High Priest. The "disannulling" is not an indictment of God's Law as inherently evil, but rather an acknowledgment of its limitations in achieving what only Christ could accomplish. This theological truth liberates believers from the burden of a system that could only expose their sin and offer temporary solutions, ushering them into the glorious freedom of a covenant founded on grace and the perfect, once-for-all sacrifice of Jesus. It underscores that our access to God is now direct, through Christ, rather than through an intermediary system of rituals and animal sacrifices.
* [Romans 8:3](/romans/8-3 "The Law Could Not Do")
* [Galatians 3:24-25](/galatians/3-24-25 "The Law as a Tutor")
* [Colossians 2:16-17](/colossians/2-16-17 "Shadows of Things to Come")

### REFLECTION AND APPLICATION
Hebrews 7:18 offers profound implications for the believer today, inviting us to live in the full assurance and freedom of the new covenant. It reminds us that our standing before God is not based on our adherence to a set of external rules or rituals, but on the perfect and complete work of Jesus Christ. We are no longer bound by a system that could only highlight our imperfections and offer temporary atonement. Instead, we have direct, confident access to God through our High Priest, Jesus, whose sacrifice is eternally effective. This should lead to a deep sense of gratitude and security, knowing that our salvation is not dependent on our own strength or performance, but on Christ's finished work. It calls us to abandon any lingering legalism or reliance on human effort for righteousness, and instead to rest fully in the grace provided by the new covenant. Our worship, our service, and our daily walk should flow from this understanding of Christ's supremacy and the Law's fulfillment in Him.

#### Questions for Reflection
* **How does understanding the "weakness and unprofitableness" of the old covenant deepen your appreciation for the new covenant in Christ?**
* **In what ways might we, as believers today, still inadvertently rely on our own efforts or external rituals rather than fully embracing the finished work of Christ?**
* **How does the "disannulling" of the old commandment impact your understanding of freedom and responsibility in the Christian life?**

### FAQ
**Does this verse mean that the entire Old Testament Law is completely abolished for Christians?**

Answer: No, this verse specifically refers to the "commandment going before" (G1785, _entolḗ_ G4254, _proágō_), which in context, primarily concerns the ceremonial and priestly aspects of the Mosaic Law that were intrinsically tied to the Levitical priesthood and its sacrificial system. The author of Hebrews is arguing for the obsolescence of this specific system because it was "weak" and "unprofitable" in bringing ultimate perfection. The moral law, as reflected in the Ten Commandments and reiterated in the New Testament, continues to reveal God's character and righteous standards, guiding believers in ethical living. However, even the moral law cannot justify or save; it serves to expose sin and point to the need for Christ, who perfectly fulfilled it ([Matthew 5:17](/matthew/5-17 "Jesus Came Not to Destroy the Law, But to Fulfill")). The focus here is on the *system* of attaining righteousness and access to God, which has been superseded by Christ's superior priesthood and sacrifice under the new covenant.

**What exactly made the "commandment going before" weak and unprofitable?**

Answer: The weakness and unprofitableness of the old commandment did not stem from any flaw in God's divine authorship, but from its inherent inability to achieve ultimate spiritual perfection and lasting reconciliation with God. It was weak because it could not truly cleanse the conscience from sin ([Hebrews 9:9](/hebrews/9-9 "Gifts and Sacrifices That Cannot Make Perfect")) or provide eternal redemption through its animal sacrifices, which had to be repeatedly offered ([Hebrews 10:1-4](/hebrews/10-1-4 "The Law Cannot Perfect")). It was unprofitable because it could not impart the Holy Spirit or transform the heart in the way the new covenant does. The Law served to reveal sin and to function as a "tutor" or "schoolmaster" leading people to Christ ([Galatians 3:24](/galatians/3-24 "The Law as a Schoolmaster")), but it could not provide the power or means for true righteousness or perfect communion with God. Its limitations necessitated the bringing in of a "better hope" ([Hebrews 7:19](/hebrews/7-19 "The Bringing in of a Better Hope")) through Christ.

### CHRIST-CENTERED FULFILLMENT
Hebrews 7:18 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is the ultimate "better hope" ([Hebrews 7:19](/hebrews/7-19 "The Bringing in of a Better Hope")) that superseded the old covenant. The "disannulling" of the former commandment due to its weakness and unprofitableness is precisely what necessitated Christ's arrival as the perfect High Priest. The Law, with its Levitical priesthood and animal sacrifices, could never truly perfect those who drew near to God ([Hebrews 10:1](/hebrews/10-1 "The Law Can Never Make Perfect")). It was a shadow, a temporary provision, pointing forward to the substance that is Christ ([Colossians 2:17](/colossians/2-17 "The Substance is of Christ")). Jesus, through His once-for-all sacrifice on the cross, perfectly fulfilled the righteous demands of the Law and inaugurated a new and living way to God ([Hebrews 10:20](/hebrews/10-20 "A New and Living Way")). His priesthood, being "after the order of Melchizedek" ([Hebrews 7:17](/hebrews/7-17 "Christ's Priesthood After the Order of Melchizedek")) and based on an "endless life" ([Hebrews 7:16](/hebrews/7-16 "Power of an Endless Life")), is eternal and unchangeable, providing perfect and complete salvation. Thus, Hebrews 7:18 is not merely a statement about the Law's inadequacy, but a glorious declaration of Christ's absolute supremacy and the eternal efficacy of His redemptive work, making perfect what the old system could not.

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.

Cross-References

Romans 8:3

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Acts 13:39

And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

Hebrews 7:11

¶ 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?

Hebrews 7:12

For the priesthood being changed, there is made of necessity a change also of the law.

Hebrews 8:7

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

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.

Galatians 4:9

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?