Hebrews 7:11Meaning & Commentary from the Church Fathers

If, he says, perfection had been through the Levitical priesthood. Having spoken of Melchizedek, shown how much higher he was than Abraham, and explained the great difference between them, he now begins to show the difference between the covenants themselves.

One is imperfect, the other perfect. Yet even now he does not approach the matter directly, but first reasons about the priesthood and the covenant. For unbelievers, proofs from things already accepted and formerly known were more persuasive.

He proved that Melchizedek was far higher than Levi and Abraham, since he appeared as priest in relation to them. Now he proves the same from another side.

He has shown that Melchizedek, in priestly order, was far higher than both Abraham and Levi. Now he again brings another proof, showing that the priesthood in Christ is far more excellent than the Levitical priesthood.

Christ's priesthood is perfect priesthood, while that one is imperfect. If the priesthood according to the law had been perfect, then the priest should have arisen according to the order of Aaron, for Aaron was from the tribe of Levi.

But it is said that a priest arises not according to the order of Aaron, but according to the order of Melchizedek. Then, because that priesthood was imperfect, another is introduced in its place.

Thus it has been proved in Melchizedek that the rank of priesthood would one day be taken from the tribe that ministered according to the law, and that another form and law of sacred service would shine forth. For it was necessary that, together with the change and removal of the sacred service, the law itself should also be changed and abolished. Therefore the divine Paul philosophizes about this and speaks.

So, he says, if the perfection of the priesthood, that is, the complete fulfillment of the priesthood's purpose, had been from the tribe of Levi, for the people received the law with it, then the fulfillment of the Mosaic law would have required the Old Testament priesthood to exist. What further need would there have been for another priest to arise, not according to the likeness of Abraham, who was the progenitor of those priests, but according to the likeness of the uncircumcised Melchizedek?

If the priesthood under the law, says the Apostle, had perfection, because everything prescribed by the law was fulfilled through it, what would be the meaning of granting another priesthood? Why would there be God's promise that a priesthood would be given not according to the order of Aaron, but according to the order of Melchizedek? Through that priesthood everything prescribed by the law was fulfilled. It offered sacrifices, cleansed from defilement, and fulfilled the commandments concerning the feasts. This is what the Apostle expressed: for the people were given the law upon it. Thus, having shown the change of the priesthood, he also shows the cessation of the law.

Now from another side he takes up the same subject and shows that the Levitical priesthood has been rejected. Indeed, why is it not said, You are a priest forever according to the order of Aaron, but rather, according to the order of Melchizedek?

Is it not clear that in the Levitical service there was no perfection either in teaching or in life, and therefore there was need of another and more perfect service?

After using the word perfection, he further added: for the people received the law upon it. This means that they received the law on the basis of the Levites' priesthood, for the Levites were also teachers of the law.

Thus through the Levitical priesthood they were both instructed and established in what the law contains. The expression upon it means: so as to attend to it, or be guided by it.

As I enter upon the fulfillment of this duty, I recognize all my weakness and smallness beside the greatness of the gift of priesthood received by me with all the priests. I find it my duty to repeat the words of the prophet.

O Lord, I have heard Thy report and was afraid. O Lord, accomplish Thy work in the midst of the years. In the midst of the years make it known. In wrath remember mercy (Hab 3:2).

But what caused such anxiety, such fear, such trembling of the reed, such exaltation of the humble, such dignity of the unworthy? Yet we do not despair or grow faint, because we do not rely on ourselves, but on Him Who is one and the same, working all things in all (1 Cor 12:6).

Having unfolded the typological features of Melchizedek, the Apostle proceeds to set forth the superior characteristics of Melchizedek's priesthood, which were realized in the person of Jesus Christ. He reveals the superiority of Christ's priesthood, according to the order of Melchizedek, over the imperfect Levitical priesthood.

First he sets forth a general consideration (Heb 7:11-12). The very foretelling of a new priesthood according to the order of Melchizedek, while the former Levitical priesthood according to the order of Aaron still existed, already indicated that the latter, as imperfect, would one day be replaced by the former as more perfect.

Even the Old Testament law, which strove to bring those under the law to moral perfection, had to expect its own change because of its close connection with the priesthood, when the priesthood itself was changed.

Having thus proved Melchizedek's superiority over Abraham and Levi, the Apostle draws this conclusion. The appointment of a priest according to the order of Melchizedek shows the inability of the Levitical priesthood to bring men to perfect nearness to God.