For the priesthood being changed - According to the prediction in Psalm 110. that it would be. When that occurs, the consequence specified will also follow.

There is made of necessity a change also of the law - The Law so far as it grew out of that, or was dependent on it. The connection requires us to understand it only of the Law "so far as it was connected with the Levitical priesthood." This could not apply to the ten commandments - for they were given before the institution of the priesthood; nor could it apply to any other part of the moral law, for that was not dependent on the appointment of the Levitical priests. But the meaning is, that since a large number of laws - constituting a code of considerable extent and importance - was given for the regulation of the priesthood, and in reference to the rites of religion, which they were to observe or superintend, it followed that when their office was superseded by "one of a wholly different order," the Law which had regulated them vanished also, or ceased to be binding. This was a very important point in the introduction of Christianity, and hence, it is that it is so often insisted on in the writings of Paul. The argument to show that there had been a change or transfer of the priestly office, he proceeds to establish in the sequel.

The priesthood being changed - That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec.

There is made of necessity a change also of the law - The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see Psalm 40:6, Psalm 40:7, compared with Hebrews 10:5-10, and with Psalm 110:4, where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the Gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of necessity be changed also.

For the priesthood being changed,.... Not translated from one tribe, family, or order, to another, but utterly abolished; for though it is called an everlasting priesthood, yet that is to be understood with a limitation, as the word "everlasting" often is, as relating to things under that dispensation; for nothing is more certain than that it is done away: it was of right abrogated at the death of Christ, and it is now in fact; since the destruction of Jerusalem, the daily sacrifice has ceased, and the children of Israel have been many days without one, and without an ephod. And the Jews themselves own, that the high priesthood was to cease in time to come (m), and which they say Azariah the son of Oded prophesied of in 2 Chronicles 15:3.

There is made of necessity a change also of the law; not the moral law, that was in being before the priesthood of Aaron, nor do they stand and fall together; besides, this still remains, for it is perfect, and cannot be made void by any other; nor is it set aside by Christ's priesthood: though there is a sense in which it is abolished; as it is in the hands of Moses; as it is a covenant of works; as to justification by it; and as to its curse and condemnation to them that are Christ's; yet it still remains in the hands of Christ, and as a rule of walk and conversation; and is useful, and continues so on many accounts: but either the judicial law; not that part of it which is founded on justice and equity, and was a means of guarding the moral law, for that still subsists; but that which was given to the Jews as Jews, and some parts of which depended on the priesthood, and so ceased with it; as the laws concerning the cities of refuge, raising up seed to a deceased brother, preserving inheritances in families, and judging and determining controversies: or rather the ceremonial law, which was but a shadow of good things to come, and was given but for a time; and this concerned the priesthood, and was made void by the priesthood of Christ; for that putting an end to the Levitical priesthood, the law which related to it must unavoidably cease, and become of no effect. This the Jews most strongly deny; God, they (n) say, will not change nor alter the law of Moses for ever. The nineth article of their creed, as drawn up by Maimonides, runs thus (o);

"I believe with a perfect faith that this law "shall not be changed", nor shall there be another law from the Creator, blessed be his name.''

But the reasoning of the apostle is strong and unanswerable.

(m) Vajikra Rabba, sect. 19. fol. 160. 4. (n) Seder Tephillot, Ed. Amsterd. fol. 2. 1. (o) Apud Seder Tephillot, Ed. Basil. fol. 86. 2.

Being changed (μετατιθεμένης)

Or transferred to another order. See on Galatians 1:6.

A change (μετάθεσις)

A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; Hebrews 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system.

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

(6) He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.

(e) Of the institution of Aaron.

7:12 For the priesthood being changed. The law as given under the Levitical priesthood (Heb 7:11), and was all grouped around the priesthood as its very center.

There is made of necessity a change also of the law. Of course, if the priesthood was changed, the law of the old priesthood, the law of Moses, must go with it, and give place to a new law.

7:12 For - One of these cannot be changed without the other.

12. For-the reason why Paul presses the words "after the order of Melchisedec" in Ps 110:4, namely, because these presuppose a change or transference of the priesthood, and this carries with it a change also of the law (which is inseparably bound up with the priesthood, both stand and fall together, Heb 7:11). This is his answer to those who might object, What need was there of a new covenant?

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.