(11) The connection of thought may be given thus:--It has been shown that the position of Melchizedek towards Abraham involves of necessity his superiority to Abraham, to Levi also and his descendants, so that "the order of Melchizedek" is altogether different from, and higher than, "the order of Aaron." This being so, how could this other priesthood take the place of the Levitical if this latter had answered its full purpose?

Perfection.--Literally, the making perfect--the full accomplishment of the essential aim of priesthood, in bringing men "near to God."

Received.--The better reading is hath received.--The object of this parenthesis is to point out the intimate relation between the Law and the priesthood: "I speak of the Levitical priesthood, for it is on the basis of this that the Law given to the people rests."

Another priest.--That is (as the Greek implies), a priest of a different kind (Hebrews 7:13; Hebrews 7:15). The question is equivalent to a strong denial: there could be no such need.

Verses 11, 12. - If then perfection τελείωσις: cf. οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος) were through the Levitical priesthood for under it (rather, upon it, on the ground of it) the people hath received the Law), what need was there that another (rather, a different) priest should rise after the order of Melchizedek, and not be called after the order of Aaron. For the priesthood being changed, there is made of necessity a change also of the Law. Here a further thought is introduced. So far the superiority of the priesthood after the order of Melchizedek to the Aaronic has been shown. The new thought is that the very mention in the psalm of a different order of priesthood implies that the old order, and with it the whole legal dispensation which depended on it, was imperfect and to be superseded. This is the general drift of vers. 11, 12, though the sequence of thought in their several clauses is not easy to follow. Ideas in the writer's mind, not expressed, seem necessary to be understood. In the parenthetical clause of ver. 11, ἐπ αὐτὴς and νενομοθέτηται are decidedly to be preferred, on the ground of authority, to ἐπ αὐτῇ and νενομοθέτητο of the Textus Receptus. 'The meaning of the clause (whatever be the precise thought connecting it with the sentence in which it stands) is that the whole Law rested on the institution of the priesthood; not the priests only, but the whole people (ὁ λαὸς), received their Law as grounded on it. On the same idea depends ver. 12, where it is said that a change of the priesthood involves of necessity a change of the Law. The verses next following serve to remove all doubt that there is a complete change of the priesthood; the proofs being, not only the patent fact that the Messiah is of the tribe, not of Levi, but of Judah (vers. 13, 14), but also, for mere abundant evidence of the Divine purpose, that significant utterance, again adduced, about his being after the order, not of Aaron, but of Melchizedek (vers. 15, 16, 17).

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.If therefore perfection were by the Levitical priesthood,.... The priesthood which was established in the tribe of Levi; so called, to distinguish it from that which was before this institution, from the times of Adam, as well as from the priesthood of Melchizedek, and from the priesthood of Christ, and from that of his people under the Gospel, who are all priests; as well as to restrain it to the subject of the apostle's discourse: the design of which is to show, that there is no perfection by it; as is clear from the priests themselves, who were but men, mortal men, sinful men, and so imperfect, and consequently their priesthood; and from their offerings, between which, and sin, there is no proportion; and at best were but typical of the sacrifice of Christ; and could neither make the priests nor the worshippers perfect, neither in their own consciences, nor in the sight of God: moral actions are preferred before them, and yet by these there is no perfection, justification, and salvation; to which may be added, that the sacrifices the priests offered did not extend to all kind of sins, only to sins of ignorance, not to presumptuous ones; and there were many under that dispensation punished with death; and at most they only delivered from temporal, not eternal punishment, and only entitled to a temporal life, not an eternal one.

For under it the people received the law: not the moral law, which was given to Adam in innocence, and as it came by Moses, it was before the Levitical priesthood took place; but the ceremonial law, and which was carnal, mutable, and made nothing perfect: the Syriac version renders it, "by which a law was imposed upon the people"; to regard the office of priesthood, and the priests in it, and bring their sacrifices to them; and the Arabic version reads, "the law of a the priest's office"; which office was after the law of a carnal commandment, and so imperfect, as is manifest from what follows: for had perfection been by it,

what further need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? that there was another priest promised and expected, and that he should arise after the order of Melchizedek, and who was to make his soul an offering for sin, is certain, Ezra 2:63 and such an one is risen, even Jesus of Nazareth; and yet there would have been no need of him, and especially that he should be of a different order from Aaron's, had there been perfection by the Levitical priesthood.