If therefore perfection were by the Levitical priesthood - As the Jews supposed. They were accustomed to regard the system as perfect. It was an appointment of God, and they were tenacious of the opinion that it was to be permanent, and that it needed no change. But Paul says that this could not be. Even from their own Scriptures it was apparent that a priest was to arise of another order, and of a more permanent character, and this he says was full proof: that there was defect of some kind in the previous order. What this defect was, he does not here specify, but the subsequent reasoning shows that it was in such points as these - that it was not permanent; that it could not make the worshippers perfect; that the blood which they offered in sacrifice could not take away sin, and could not render those who offered it holy; compare Hebrews 7:19, Hebrews 7:23-24; Hebrews 10:1-4.

For under it the people received the law - This assertion seems necessary in order to establish the point maintained in Hebrews 7:12, that if the priesthood is changed there must be also a change of the Law. In order to this, it was necessary to admit that the Law was received under that economy, and that "it was a part of it," so that the change of one involved also the change of the other. It was not strictly true that the whole Law was given after the various orders of Levitical priest were established - for the Law on Sinai, and several other laws, were given before that distinct arrangement was made; but it was true:

(1) that a considerable part of the laws of Moses were given under that arrangement; and,

(2) that the whole of the ceremonial observances was connected with that. They were parts of one system, and mutually dependent on each other. This is all that the argument demands.

What further need was there ... - "If that system would lead to perfection; if it was sufficient to make the conscience pure, and to remove sin, then there was no necessity of any other. Yet the Scriptures have declared that there "would be" another of a different order, implying that there was some defect in the former." This reasoning is founded on the fact that there was an express prediction of the coming of a priest of a different "order" Psalm 110:4, and that this fact implied that there was some deficiency in the former arrangement. To this reasoning it is impossible to conceive that there can be any objection.

If therefore perfection were by the Levitical priesthood - The word τελειωσις, as we have before seen, signifies the completing or finishing of any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offenses, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of Bulls and Goats to take away sin.

For under it the people received the law - That is, as most interpret this place, under the priesthood, ἱερωσυνῃ being understood; because, on the priesthood the whole Mosaical law and the Jewish economy depended: but it is much better to understand επ' αυτῃ on account of it, instead of under it; for it is a positive fact that the law was given before any priesthood was established, for Aaron and his sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, Exodus 40:12-14. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled?

That another priest should rise - The law was given that the offense might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah, but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and David prophesied, Psalm 110:4, that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The law, therefore, did not contain the original priesthood; this existed typically in Melchisedec, and really in Jesus Christ.

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.

In Christ, as the Melchisedec-priest, the ideal of the priesthood is realized.

Perfection (τελείωσις)

Only here and Luke 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See Hebrews 9:9; Hebrews 10:1.

Priesthood (ἱερωσύνης)

Only in Hebrews. See Hebrews 7:12, Hebrews 7:14. It expresses the abstract notion of the priest's office; while ἱερατία Hebrews 7:5, expresses the priestly service.

For under it the people received the law (γὰρ ἐπ' αὐτῆς νενομοθέτηται)

Under, rather on the basis of. The verb lit. the law has been laid down. Only here and Hebrews 8:6.

What further need (τίς ἔτι χρεία)

Ἔτι after that, assuming that there was perfection through the Levitical priesthood.

Another priest (ἕτερον ἱερέα)

Not merely another, but a different kind of priest. See on Matthew 6:24.

Should rise (ἀνίστασθαι)

In Hebrews only here and Hebrews 7:15, both times in connection with priest.

{5} If therefore {d} 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?

(5) The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.

(d) If the priesthood of Levi could have made any man perfect.

7:11 The superiority of the priesthood of Melchizedek to that of Aaron in dignity having been shown, the imperfection of the latter is next pointed out.

If therefore perfection were by the Levitical priesthood. If it effected the complete pardon of sins and made men holy.

What further need was there that another priest should rise? If it gave all needful spiritual blessings there would be no need of another priesthood. The Aaronic priesthood would have been continued on forever. But a change of the priesthood has been predicted, as will soon be show.

7:11 The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest, Is opposed to Aaron, Heb 7:11 - 14. Hath no end of life, Heb 7:15 - 19, but remaineth a priest continually. If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.

11. perfection-absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."

under it-The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law, Mal 2:7: it being presupposed) the people (Heb 9:19, 'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)."

what further need-(Heb 8:7). For God does nothing needless.

another-rather as Greek, "that a different priest (one of a different order) should arise (anew, Heb 7:15).

not be called-Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the Ps 110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."

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.