Hebrews 7:18Meaning & Commentary from the Church Fathers

Here the heretics rise up against us and say: See, Paul too called the commandment not good. But listen carefully. He did not say, "because it is not good," or "not excellent," but "because of its weakness and unprofitableness." Elsewhere he demonstrates its weakness when he says that it was "weak through the flesh" (Rom 8:3). Therefore the commandment is not weak, but we are. See also Heb 7:19.

He said that a change of the law takes place, and he showed this. Next he seeks out the reason. For we men are at rest when we learn the reason. And he says: for this reason there was an annulment and rejection of the former commandment, that is, the former covenant, because it was found unprofitable and weak. What then? Did the law benefit no one? Certainly it did benefit. But it proved useless for making men perfect.

The God of all gave the Law as a help, for so it is written (Gal 3:24). Yet it is not hard for us to see from the Holy Scriptures themselves that the Law acts as a tutor, while the mystery of Christ brings perfection.

We can see this if we carefully seek proof of it and gather what is true. I think what divine Paul says about the two covenants is sufficient.

“There is an annulment of the former commandment because of its weakness and uselessness, for the Law made nothing perfect. But there is the bringing in of a better hope, through which we draw near to God.”

Therefore anyone may enter, and very easily, into nearness to God, not through the first commandment, that of Moses, but through the bringing in, as it is said, of hope.

There is an annulment of the preceding commandment, as also of the former priesthood, because of the weakness and uselessness of its institution.

The law, says the Apostle, ceases, and the hope of better things is introduced. Yet the law ceases not because it is evil, as heretics assert in their derangement of mind, but because it is weak and cannot bring perfect benefit. It must be observed, however, that the Apostle calls weak and unprofitable what is superfluous in the law: circumcision, the Sabbath, and the like. But such commandments as "You shall not kill," "You shall not commit adultery," and similar ones, the New Testament commands us to keep with still greater strictness (Mt 5:21-32). Therefore, in place of what is abolished, we have received the hope of future good things. It makes us God's own. The oath confirms God's promise to us.

"The annulment of the former commandment" means the previously existing law, the former covenant. He called it weak and unprofitable precisely because it could not make anyone perfect, nor be of benefit in perfecting anyone. As a guide, however, it brought great benefit in its own time. Therefore the Apostle also says:

These words explain what constitutes the motive cause for the change of the Law or commandment. The commandment appears weak and useless and, as is said further in v. 19, brings nothing to perfection.

How are we to understand this weakness and uselessness of the commandment? Certainly, in itself it is holy (Rom 7:12), as the expression of the all-holy will of God.

It appears weak and useless because of human weakness. Therefore this concerns that part of it which is temporary and, as it were, human, connected with the conditions and circumstances of men’s life (8:3).

Certainly, “uselessness” must also be understood here relatively. If the commandment had been completely useless for all times, why would it have been given at all?

It is useless in the sense that its benefit is less in comparison with the commandment that replaces it.

Third, by the time of the Messiah’s coming, the weakness and uselessness of the former law had become evident in fact. For it brought nothing to perfection.

Therefore human hope of drawing near to God required both a new foundation and a stronger assurance from the Lord God.

This foundation was revealed in the new and better covenant of God with men, of which Jesus became the surety. The assurance was revealed in the oath by which the Lord established this covenant with men and ordered the new and better priesthood.

All this again happened according to the words of Scripture concerning Melchizedek, the Old Testament type of Christ: “The Lord has sworn and will not repent: You are a priest forever, according to the order of Melchizedek.”

Having thus proved that the Old Testament priesthood and the Old Testament Law did in fact cease to act with the appearance of Christ, the Apostle explains this by saying that the commandment concerning the priesthood is annulled.

By that very fact it is recognized as not satisfying its purpose. For indeed the Law of Moses brought no one to perfect nearness to God.

Therefore, in place of the Old Testament legal priesthood, a new way of drawing near to God is indicated. A new and better hope is set before men, closely bound to the new priesthood.

This hope tears the veil that separated the Holy of Holies from the sanctuary, and grants the people access there.